. i i I SUBJECTS FOB PAPiTICULAR EXAMEI; BT BROTHER PHILIPPE, Iv BUPBEIOR GENERAL OF THE BROTHERS OF THE CHRISTIAN SCHOOLS. PERMISSH SHPERIORITM. translated from the FRENCH, BOSTON uOLLhGE UBK Ai^ a^NUTHILL MAS& NEW YORK: P. O’SHEA, 37 BARCLAY STREET. COLLtOE library chsstnut mill, mass. Entered according io act of Congress, in the year 1869, by JOHN P. MURPHY, an the Clerk’s Office of the District Court of the United States for the Soathem District of New York. Bb456 APPEOBATION OF THE FIEST EDITION. JOSEPH HEPPOLYTE GXJIBERT, by tbe Divine Mercy and Favor of tbe Holy Apostobc See, Archbishop of Tours : After having subjected to a careful examination the work entitled: Subjects for Particular Emmen, for the use of the Brothers of the Christ- ian Schools, •by Brother Philippe, their Superior General, and printed by M.M. A. Marne & Co., Tours ; and considering the favorable report which has been addressed to us, we hereby approve of this book, and authorize its publication. The reading of this volume will be very profitable, in accordance with the design of the author, since it places under the eye a picture of the general obligations of the Christian Life, and the particular duties of the Religious State. We know by the teachings of the Church, and experience, that habitual meditation on the virtues which persons, consecrated to God, ought in an es- pecial manner to practice, is the most efficacious means for making constant progress in Christian perfection. Given at Tours, in our Archiepiscopal Palace, under our signature, the seal of our arms, and the countersignature of the Secretary of our Archbishopric, this 18th of February, 1859. t JOSEPH HEPPOLYTE, ABCHBISHOP or TOUBS. By order of Monseigneur the Most Illustrious and Most Reverend Archbishop of Tours. A. Bonnaud, Chan. Sec. APPEOBATION OF THE SECOND EDITION. It is impossible that tbe Brothers of the Christian Schools should make use of these Subjects for Particular Examen without attaining the two-fold end which their venerable Founder intended, that is to say, the forming good and holy Keligious, and excellent Instructors of youth. This book follows the Keligious step by step, and points out his duties in aU the circumstances in which he may be placed. This second edition has been enriched with valuable additions, which make the explanation of duties more complete, or furnish new considera- tions for their faithful performance. Versailles, May 27th, 1863. BERTRAKD, Canon of the CathedraL Considering the above very favorable report of M. I’abbd Bertrand, titular Canon of our Cathedral, on the book entitled : Subjects for Par- ticular Examen, for the use of the Brothers of the Christian Schools, by Brother Philippe, their Superior General : We very willingly approve the reprint which has been made of this work by M. Beau, printer in our city. Given at Versailles, under our signature, the seal of our arms, and the coimter signature of the Pro Secretary of our Bishopric, this 1st of June, 1868. , -I* PIERRE, Bishop of Versailles. By order of Monseigneur, Lancien, Pro Secretary. PREFACE. There is nothing of more importance for any one who wishes to secure his salvation, than to know himself ; that is to say, to know — at least as far as this is possible — in what state his conscience is. This knowledge is to be at- tained only by frequent and serious examen, and such examen is distinguished into different classes. 1st. The examen which all should make, when preparing for Con- fession. 2d. The daily examen which should be made every evening before going to bed, to discover the faults we may have been guilty of during the day, and to ask pardon for them. 3d. Finally the particular examen, so called because it limits itself to some particular fault we are anxious to eradicate, or some virtue that we wish to acquire. It is for the purpose of facilitating the practice of this last class of examens, that the subjects treated of in the present work have been arranged. To perform an exercise of so much importance with ad- vantage, it is necessary to choose, with the advice of one’s director, the subject on which we should wish to examine ourselves, for a certain number of days or weeks, or even for a longer time, if he should think it advisable. If the examen has for its object some fault wo wish to correct, VI PREFACE. Buch fault should be our most habitual, our predominant sin, the one that causes those faults that lead us most fre- quently to the tribunal of penance, and the one that offers the greatest obstacle to our advancement in the way of perfection. If, on the other hand, the examen has for its end to acquire some virtue, it ought to be one of those virtues which are most necessary for us in the state we have embraced, and in the employment we follow ; the virtue most painful and repugnant to nature, that, in fine, which helps us to advance in the way of salvation, and gives merit to the good works adapted to the profession in which we have been called to sanctify ourselves. This matter once settled, we must first choose a fixed and definite time each day for this exercise ; second, we must read over by ourselves and with attention the subject we have selected ; third, we must seriously question our- selves as to the conduct we have observed with regard to that particular fault or virtue since our last examen ; and, fourth, we must make a firm resolution to labor at correct- ing that fault or practising that virtue, and to do so by the employment of means distinctly determined upon. It is not sufficient, however, to know our predominant sin, and reckon up and weigh the number of faults we may have committed under that head ; we must also, seek out what are the causes of our faults, that we may courageously assail them ; without which, we shall obtain no satisfac- tory results. A tile on the roof of the house gets out of place, and the water drops into the apartment ; should we confine ourselves to drying the spot, we should have to renew our task every day ; but if we go to the cause, and PREFACE. vii replace the tile, the water will soon cease to flow. When a thorn has entered the hand, we must first of all extract it ; without this, no remedies will be of any avail. It is so with our predominant sin ; if the cause is not got rid of, the effects will always remain. It is good, it is advantageous to us, it is even of very great importance, not to change too frequently the subject of examen. When we wish to kill a monster, a venomous reptile, we strike at it repeatedly till we are quite certain of its death. The lives of the Saints teach us, that many of them have examined themselves on the same fault for whole years. It would at least be necessary not to change from one manifestation of conscience, from one confession, to another. As to the resolutions, it is necessary that they be adopted with a resolute will ; that the time, place and manner of executing them, be fixed upon, and that in re- gard to them we render to ourselves an exact account. For this purpose, many holy persons have thought of dif- ferent methods, which might be used with great profit. Among others, there is the Bernard ; that is, the use of a certain number of rosary beads placed in such a way that they may be taken up or put down separately, as we have noticed a fault committed, a sacrifice made, or a victory gained. A small book may also be made use of, divided into columns for each month and for each day, these columns being divided into squares within which we may note down, by conventional marks of our own, the pro- gress or remissness we may have observed in ourselves since our last examen. There are also, for each day of the VIU PREFACE. week, lines traced out wherein we may put down the ad- vantages we have gained, or the losses we may have had to deplore. Ever^^ one may adopt such methods as are most suitable to his position. Where there is a good will, such methods are never wanting, and he who really wishes to sanctify himself, always discovers them by the grace of God, We pray the Lord to pour down His most abundant blessings on those among us, who for the purpose of ar- riving at perfection shall endeavor every day to make a profitable use of the means given in this work, so that after having labored with zeal and perseverance at cor- recting their faults, and practising the virtues suitable to their calling, they may be able to go and enjoy in heaven the fruit of their sufferings and sacrifices. INDEX. Absolution, depositions for receiving 212 Actions, sanctification of ordinary 255 Interior conditions which should sanctify our 256 Exterior conditions which should sanctify our 258 Afflictions, advantages of 378 Pains and 373 Angel Guabdian, duties to our 466 Awakening, on 9 Authority, intercourse of Teachers with the Civil 609 Baptism, promises of 199 Effects of the sacrament of 200 Calumny 172 Catechism 478 Charity, see Loxte of Neighbor 166 Chastity, the vows of 417 Christian, end of the 6 Strength 178 Clergy, intercourse with 507 Communion, see Eucharist 226 Conferences, spiritual, and their utility 63 Confession, see Penance 204 Conscience 67 Confidence, wrong done to God by want of 137 In the mercy of God 133 Contrition, see Penance 207 Creation 1 Creatures, good use of 7 Cross, we must bear our 375 How we should bear our 376 Death 388 Of the good religious 390 Of the bad religious 392 Discouragement, bad effects of, see Education 502 Devotion 264 S INDEX. Discipline, good order and discipline of the school 483 Discretion 372 Distraction during mental prayer 116 Dryness, see Mental Prayer 118 Education of youth, its importance 472 Qualities necessary to a good teacher 473 Motives which ought to animate a good teacher 475 Prayers 477 Catechism 478 Good example 480 Zeal 481 Good order and discipline of school 483 Vigilance 485 Silence and the good use of speech 486 Evenness of conduct 487 Prudence 488 Impartiality 492 Patience 490 Gratuitous teaching 493 Services a good teacher renders to his pupils 495 “ “ “ to the Church 497 “ “ “ “ to faraihes 498 “ a Christian school renders to society 500 Bad effects of discouragement in a teacher 602 Keciprocal relations of Teachers in the same Department. 503 Intercourse of Teachers with Scholars 605 “ “ “ the Clergy 507 “ “ “ Civil Authorities 509 “ “ “ Parents or Guardians 611 Good Employment of the Time in Class 613 Study 614 Eternity, happy Eternity, and means of obtaining it 401 Eucharist, Presence of Jesus Christ m the 220 Love of Jesus Christ Testified in the , 222 Communion 224 Remote Preparation for Communion 226 Immediate Preparation for Communion 227 Effects of Holy Communion 229 Fruits which it should produce 231 Thanksgiving after Communion 232 Communion, fervent 234 “ lukewarm 236 “ unworthy 238 “ spiritual 240 Examen, which should precede Confession 204 Manner of making it 206 INDEX. XI General Examenof the Day 70 Necessity of the Examen 72 Quahties which the Examen should possess 73 (Particular) its Nature and Importance 75 Means of rendering it Efficacious 76 How a particular Examen should be made 84 Preventative 77 Reformation of Character 79 “ Passions yet undeveloped 81 The Ruling Passion 83 Example, Good 191 In the Class (See Education) 480 FATJiiTS, voluntary 184 Fervob 262 Fidelity, In httle Things 259 Faith, Necessity of. 124 Qualities of 126 Spirit of 128 Power and Efficacy of Faith 129 Contradictions between our Faith and our Works 130 Cause of our little Faith 132 Grace, on- 173 Co-operation with 17a We have need of the Grace of God 177 Gratuitous Teachings (See Education) 493 Good Works, Practice of. 247 Harmony, which should reign between members of the same Insti- tute, and, still more, of the same Community 164 Humility, its Excellence 300 Its Necessity 302 The Advantages of 303 Marks of Humility in the Heart 305 Characteristics of 307 Motives of. 309 Four Degrees of. 311 Jesus Christ the model of 312 Hypocrisy, a Consequence of Pride 319 Health, a too great care of. 337 Heart, keeping a Watch over the 292 A Divided 151 Hell 397 Hope, the Nature, Excellence, Necessity of. 133 Idleness • I 9 Impartiality, (See Education) 492 Intention, purity of 249 Proofs of its Purity 250 XU INDEX. Intention, Advantages of Purity of. 252 Marks of Defects of Purity of 253 Jesus Christ, duties towards 444 We should Apply ourselves to know 445 We should Love our Lord 447 We should Hope in 449 We should Unite ourselves to 451 We should Imitate 452 Jesus, Devotion to the Holy Name of 454 Joseph, Devotion to Saint 464 Judgment, on 394 Judgment of the Religious 395 Knowledge of One’s Self 68 Labor, sanctification of 17 Love oeGod 142 Manner of Loving God 143 The Degrees of Love for God 145 Quahties of the Love of God 146 God Merits Our Love 147 Proofs of Love for God 148 Obstacles to the Love for God 150 Love of Our Neighbor, motives of Brotherly Love 160 Quahties of Love for our Neighbor 161 Effects of Love for our Neighbor 162 Forbearance towards our Neighbor ; 165 Faults opposed to Charity 166 Lukewarmness 269 Marks of Lukewarmness 271 Causes of Lukewarmness 273 The Consequences of Lukewarmness 275 Remedies against Lukewarmness 277 Comparison between the Fervent Rehgious and the Lukewarm Rehgious 278 Unhappiness of being always the same 280 Mart, Duties towards Mary, the Mother of God 456 Duties to her as our Mother 457 Duties to Mary as our Protectress 459 Duties to her as our Model 461 Rosary, and other practices of Devotion to Mary 462 M>^ss, Its Excellence 242 Necessity of 244 Dispositions for learning it well 245 Man, dignity of <* 2 End of. 5 Meekness, and its Characteristics 328 Modesty and Reserve in the Conduct of Life ... 322 INDEX. xiii Modesty, Advantages of * 331 In Intercourse with our Neighbor 332 In Church 334 In Our Words 335 In Our Recreations 337 In the Refectory 338 Mobtieication 339 Necessity of r 341 Of the Faculties of the Soul 343 Of the Mind and Judgment 345 Of the Will 347 Of Self-Love 348 Of the Memory 350 Of the Imagination 351 Of the Sight 353 Of the Hearing 355 Of the Taste 356 Obedience 424 Necessity of 425 Advantages of 426 The three Degrees of 428 Qualities of 430 Defects in Obedience 431 Vow of Obedience 432 Offering of the Day 11 Prater 93 Necessity of Prayer 95 Efficacy of Prayer 97 First Condition of Prayer, Attention 98 Second “ “ Purity of Intention 99 Third “ “ Humility 101 Fourth “ “ Confidence 102 Fifth ** “ Perseverence 103 Prayer, Mental 105 Value of Mental Prayer 106 Necessity of “ “ 1C8 Efficacy of “ “ 109 Preparation for “ Ill First part of Mental Prayer, Disposition 112 Second “ “ Body of Prayer 114 Third “ “ Conclusions and Resolutions 115 Distractions during Mental Prayer 116 Dryness in Prayer 118 Happiness of a Faithful Religious who practices Mental Prayer, 121 Sad State of a Religious without Mental Prayer. 123 Pblde, in General 314 INDEX, rr^ Proofs of Prido in a Soul ’ 3i(] Self-Love a Consequence of Pride 317 Hypocrisy a Consequence of Pride 319 Consequences of Pride and Self-Love 321 Grave Deceptions of the Proud 822 Presumption springs from Pride 324 Susceptibility 820 Pkace, interior 91 Passions (See Particular Examen) 75 Pkeservation, benefits of 3 Po\TERTY, in General ? 410 Religious 411 Vows of Poverty 413 Spii’it of Poverty 415 Penance, Sacrament of 202 Examination which should precede Confession 204 Manner of making it 205 Contrition 207 On Confession and its Qualities 209 Faults to be avoided in it 210 Disposition to receive Absolution 212 Satisfaction 214 Virtue of Penance and its Necessity 215 Advantages which true Penitents derive from their falls 218 Spirit of Penance 219 Permissions 434 Supposed or Tacit 435 Perseverance in one’s Vocation 439 Piety, daily Exercises of 14 Presence of God 282 Fruits of the 284 Providence, Trust in 135 Prudence in School 488 Purgatory, duties towards the Souls in 470 Retiring TO Rest 25 Recreations 23 Conversations during 65 Reading, spiritual 61 Recollection 280 Necessity of 287 Fruits which the Practice of it Produces 289 Religious Vocations 27 In what Intention we should Embrace the Religious State. ... 29 Advantages of the Religious Life 30 Love and Esteem of a Religious for his State 31 Duties which the Rehgious State Imposes 33 INDEX. XV Obligations which the Beligious Lif e Imposes on ns to Labor for the Salvation of our Souls 35 Perfection to which the Religious State Obliges us 36 Means to be employed to be happy m Community, and to Make others happy 38 Spirit which should animate a Good Religious 39 Spirit Incompatible with Religion 41 Temptations against our Vocation 44 Rules, in General 45 Advantages of Rules 47 Observance of Rules 48 Principles Relating to the observance of Rules 49 Observance of Rules pleasing to God 51 “ “ honor a Rehgious 52 “ “ honor the Institute 53 “ “ constitute the Happiness of a Religious 55 “ “ edifies our Neighbor 57 Violation of Rules Constitute the Unhappiness of a Religious 58 “ “ is the Ruin and Dishonor of an Insti- tution 60 Rcmembrance of the Vocation. Taking the Habit. Making the Vows 442 Reddition 86 Necessity of 88 Objections to 90 Repast, Disposition in which we should take our 22 Rising 10 Sadness, and its different kinds 380 Shunts, duties towards the 468 Salvation 403 Scandal 185 Cousequences of 187 Reparation to be made for 189 SCKUPLES 383 Senses, life of the 367 Sep. VICE of God, in General 153 Obligations to Serve God 154 Dignity of the Service of God 155 How we should Serve God 157 Sicknesses 385 Silence 360 Faults against 362 Advantages of 363 Fatal consequences of a violation of - 365 Simplicity 369 Slandeks 170 Xvi INDEX. Sleep 26 Sin, in General 179 Mortal Sin 181 Venial Sin 183 Submission to the Will of God 140 Time, Employment of. 20 Good Employment in Class. (See education.) 613 Temptation in General 192 Utility of Temptations 194 Manner of resisting Temptations 195 Troubles and Disappointments 119 Caus38 of Troubles and Disappointments 381 Unfaithfulness in Little Things 261 Virtue, false .* 267 Virtue of Purity, Manner of comporting one’s self in Temptations against Holy Purity 417 Greatness of the sin, opposed to Holy Purity 419 Means to be used to preserve Holy Purity 420 Vigilance, Christian 198 In School 485 Visits, received 295 Rendered 297 Vows in general 404 Excellence of Vows 406 Utility of Vows 407 Obligations which Vows Impose 409 Will of God, submission to 140 World, spirit of the 294 Dangers of intercourse with the 299 Zeal 481 PARTICULAR EXAMEN. FIRST SUBJECT. THE CKEATION. He spoke, and they were made ; He commanded, and they were created. Ps. cxlviii. 5. It is God wlio created us; it is He who made us all that we are, our body and all its senses, our soul and all its faculties. He it is who created the earth which supports us, the light which illumines us, the air we breathe, dhe aliments which nourish us, the garments which cover us; it is from Him, in one word, that we hold all that we are and all that we possess. Therefore, is it not just that all things should be conse- crated to His glory, and His service ? Should He not enjoy them as a workman enjoys the fruit of his labor? And nevertheless have we not very often deceived His hopes in this regard? What use have we made of our senses, of our eyes, of our tongue, of oui’ hands, of our feet ? To what have tended the thoughts of our mind, the sentiments of our heart, the acts of our will? What use have we made of the objects which God has j^laced at our disposal? Was it to serve Him, to advance His glory, to recognize His sovereign dominion over us, to strengthen ourselves in His holy love ? Alas! have we not to blush for our conduct; have we not to deplore the multitude of our abuses on this sub- ject? Let us interrogate our conduct, let us interrogate oui* acts, and let us say to God with the holy king Ese- 2 PARTICULAE EXA]\IEN. cliias — I will recount to thee all my years in the bitterness of my soul. — Isaiah xxxviii. 15. Pause. Act of Contrition. — It is Thou, O my God ! %vho hast given me existence and life; it is Thou who hast given me the free use of my senses, and of the faculties of my soul; it is Thou, who, so to say, hast placed at my disposal all creatures; and instead of emplo 3 dng all, of making all serve to procure Thy glory, I have but too often used them to gratify my inclinations. Alas ! for this I am pene- trated with the most lively grief! Deign, O my God, to jDardon me; I ask Thee through the merits of Jesus Christ and the intercession of Mary — the sure refuge of repent- ant sinners. I make the resolution to SECOND SUBJECT. THE DIGNITY OF MAN. Let us make man to our image and likeness. — Gen. i. 26. Not content with having drawn us from nothingness, like other corporeal creatures, God was pleased to form us in His own image and likeness, in order that the thought of this sublime dignity might be to us a powerful motive to love and serve Him with all our strength. Yes^ it is a truth of faith, my soul is the image of God, and my body is His living temple ! 0, how subhme are these prerogatives I How honorable and how advanta- geous forme! But alas! how have I appreciated them? how far have I respected them ? Can God recognize in me the child of His love ? Can He find there the image of His Son ? can He meet there the virtues of that Divine model ? Can He find there the goodness, the sweetness, the humility, the innocence of this amiable Saviour? Is BENEFIT OF PBESEEVATION. 3 my body holy ? Is my heart pure ? Is my soul inno- cent? Cannot He on the contrary reproach me, with having sullied His temple, with having disfigured His image, with having even effaced it by a multitude of sins? Ah ! I should shudder, without doubt, if I should see an impious person insult a crucifix, break it, drag it in the mire ; and nevertheless, do I not do the same thing, ill soiling my soul with sin, since it effaces from it the im age of God, to imprint upon it that of Satan ? What sacrilege ! to profane a body which has been consecrated by baptism, and as one may say, made divine so often by the Holy Communion ! Alas ! said the prophet : How is the fine gold become dim ; the finest color is changed. The Nazarites were whiter than snow their face is now made blacker than coal . — Lament. Jer. iv. 7. Pause. Act of Contrition. — Thou hast been well pleased, O my God, to engrave Thine image on my soul. But I am obliged to acknowledge that I have not respected it as I ought to have done ; perhaps even I have soiled it by a multitude of sins! Ah! deign to pardon me this cruel injury done to Thy August Majesty ; grant me through the merits of Jesus Christ, and through the mediation of Mary, the grace to conduct myself henceforth in a manner more worthy of Thee, and of my high destiny. In order to attain this, I make the resolution to THIED SUBJECT. BENEFIT OF PRESERVATION. Turn not Tliy face from me, lest I be like unto them that go down into the pit.— Ps. cxlii. 7. An architect constructs a house, then he abandons it to busy himself with another affair ; but it is not so with the 4 PARTICULAR EXAMEN. Lord in regard to us ; for not only He created us, but He preserves us continually, and should He abandon us though but for a single instant, we should that instant fall into the abyss of nothingness ; He preserves us by day, He preserves us during the night. He preserves us when we serve Him, He preserves us when we offend Him ! He has His eye unceasingly upon us, as a tender mother on her child, and He assures us that the very hairs of our head are numbered? But let us not deceive ourselves ; as He has created us only for His glory and our salvation, so He only preserves us for this double end, because any other would be un- worthy of Him and of us. Have we well comprehended this truth, and have we taken it for the rule of our conduct ? Is it for God that we have lived ? Is it for this end that we have employed time, that we have made use of creatures ? Do we pene- trate ourselves well with these words of St. Paul, Whether we live or whether we die we are the Lord's. — Eom. xiv. 8. Pause. Act of Contrition. — It is for Thyself that Thou dost preserve me, O my God ; it is in order that I may en- deavor to procure Thy glory, to accomplish Thy will, and to labor for my salvation, and that of my neighbor ; and instead of corresponding to Thy designs, I cease not to offend Thee and to abuse Thy gifts, notwithstanding the warnings of my conscience. Ah! deign I pray Thee to pardon the past, and grant me grace to live better in future ; I ask it of Thee through the merits of Jesus Christ and the intercession of Mary. / make the resolution to 1 Matt. X. 30. END OF MAN. 5 FOUKTH SUBJECT. END OF MAN. Fear God and keep His Commandments, for this is all man.— Eccxes. lii. 13. We come from God, and we must return to God, be- cause He alone is our end, as He is our beginning. It follows from this that all we are should be for God, and employed in His service ; that is to say, we should live only for God, act only for God, have thoughts, desires, af- fections only for God, and for what leads to God. Thus, aU we have, the body and all its senses, the soul and all its faculties, should be employed to lead us towards God, to unite us to Him, and to make us accomplish His ador- able purposes. Creatures without sense and without reason, fulfil in a manner the end of their creation, and we, men created in the image of God, and consecrated to him by baptism, abusing our reason, refuse to correspond with His designs in our regard ; we forget that a man who serves not God, and only occupies himself with the things of time, is a use- less being, and is in all things like a sun without light, like a fire without warmth, like a tree without fruit ; or rather like a wicked and ungrateful child, who not only disowns his father, but farthermore outrages him unceas- iiigly- Let us enter then into ourselves, let us become more reasonable and more wise ; let us realise that if we do not respond to the designs of God upon us, if we do not servo Him in this world. He will not recompense us in the next, and that His justice will force Him to punish us. Let us say then, with the holy man Job, to this great and power- ful God : Thy hands have made me and fashioned me, 0 my God;' it is for this reason that 1 have stuck to Thy testimonies. — Ps. cxviii. 31. ^ Job. X. 8. 6 PARTICULAR EXAMEN. Pause. Act of Contrition. — Creatures without reason respond to their end, O my God, they do what Thou wiliest them to do ; and I, I have passed a part of my life occupied with the things of this world; I have attached myself to earth, and to the miserable satisfactions it offers to nature, with- out reflecting that I was made for heaven ! Pardon me this forgetfulness, this ingratitude, O my God, I pray Thee, through the merits of Jesus Christ and through the intercession of Mary. I make the resolution to FIFTH SUBJECT. END OF THE CHRISTIAN. He hath not done in like manner to every nation, and His judgments He hath not made manifest to them. — Ps. cxlvii. 20. God was not content with having created us in His image and in His likeness, with having given us intelli- gence and reason ; He has been pleased furthermore, to call us to the divine mysteries of faith ; He has purified us by the waters of baptism, has made us His adopted children, the members of Jesus Christ His Son, and the temples of the Holy Ghost. In one word. He has chosen us to be His in an especial manner, in order to enable us to serve Him better, and to merit a greater recompense. Let us see now how we have responded to so many favors. Do we respond to the unbounded solicitude of our Heavenly Father ? Does Jesus Christ behold in us faith- ful imitators of His virtues? the Church, docile and sub- missive children? Would our neighbor save himseff b}’’ imitating us? What has become of the robe of innocence we received in holy baptism ? Is it white ? Is it pure ? Alas I have we not sullied it by sin ? Have we not effaced in ourselves GOOD USE OF CREATURES. 7 the image of the Father ? Have we not given to iniquity our members which make part of the mystic body of Jesus Christ ? Have we not profaned the temple of the Holy Ghost ? Ah ! let us enter then this day seriously into our- selves, and endeavor to see what we are, and what we ought to think of our conduct. Let us interrogate our conscience and see what it would be able to answer to the Sovereign Judge. What would it reply even to a man who should know it thoroughly ? Do we follow the counsel which St. Paul gave to the faithful ? Walk worthy of God in all things pleasing, being faithful in every good work, and inci'easing in the knoioledge of God and be ye strengthened in the Lord and in the might of His power, — Ephes. vi. 10. Pause. Act of Contrition. — I am a Christian, that is to say, a disciple of Jesus Christ, and instead of imitating my good master and walking in His footsteps, I acted as an enemy of His cross. I ask Thy forgiveness for this, O my God. Deign to grant me mercy, and to accord me grace to change my life. I supplicate Thee this through the merits of the Divine Saviour, and through the mediation of Mary, my good and tender mother. 1 make the resolution to SIXTH SUBJECT. GOOD USE OP CREATURES. Blessed are the undefiled in the way who walk in the law of the Lord. Pa. cxviii. 1. The intention of God, His sincere desire, is to see us work out our sanctification, by the good use of the crea- tuT'^s He has placed at our disposal. These creatures are • Colos. i. 10. 8 PARTICULAR EXAMEN. not only the heaven and the earth, and all that they con- tain, as well as the human beings with whom we live, but also all that which is called mode of existence ; as health and sickness, long life and short life, prosperity and dis- graces, abundance and poverty, promotion and degrada- tion, the protection and the abandonment of men, etc. As all these things should serve for the glory of God and for our salvation, we should ejadeavor to enter into these sentiments by the use which we make of them. To avoid all superfluity in the use of the things neces- sary to life, as nourishment, clothing, lodging, work, re- pose; In those which only serve to gratify the senses, to de- prive ourselves of them for the love of God, and in a spirit of penance for our sins; In those which afflict us, as sickness, distress, persecu- tions, humiliations, trials, etc., to support them with resig- nation to the will of God. Is it thus that we have employed these things which Divine Providence has placed at our disposal ? Alas ! are we not obliged to acknowledge, that if each one of these creatures could speak to us, it would reproach us with our abuse of it, and would say to us, what end have you made me serve? To what purpose have you employed me? For^ says St. Paul, we know that every creature groaneth and travaileth in pain, even until now. — Bom. viii. 22. Pause. Act of Contrition. — All that I see, all that is within me and without me, all that surrounds me, should serve for Thy glory, O my God, and for my salvation, and nev- ertheless have I not often used them to satisfy my incli- nations ; have I not often abused them to offend Thee and to lose myself ? Deign, O my God ! to pardon me the past, and to grant me, through the merits of Jesus Christ ON AWAKENING. 9 my adorable Saviour, and through the mediation of the august Mary, grace to do better in future. I make the resolution to SEVENTH SUBJECT. ON AWAKENING. My soul hath desired Thee in the night ; yea, and with my spirit within jue in the morning early I will watch Thee. — Isaias xxvi. 9. Our Lord, in order to serve us as a model, and to merit for us the grace of being able to sanctify each one of our actions, was pleased to subject Himself to all the miseries of our poor humanity. He slept, He awoke, He arose like us, but with what holy dispositions ! What do we do, in order to imitate this divine Saviour in these actions? Are we faithful, on our awaking, to offer our heart to God ? Do we adore the Father who created us, the Son who redeemed us, the Holy Ghost who sanctifies us by the communication of His graces? Are we careful to send heavenward some of those aspira- tions of the heart which ascend to the throne of God, of those affectionate sentiments which reach even to the heart of Jesus, and which leave in the soul impressions capable of sustaining it during the day ? Do we salute Mary, our tender mother, and place our- selves under her powerful protection ? Have we recourse to St. Joseph our holy patron, and do we recommend to him the actions of the day, our life, our death, our rela- tives, our brothers, our pupils ? Do we remember to thank our good Angel who watched over us while we slept ? Do we meditate deeply these words of St. Paul : Rise thou that steepest, arise from the dead, and Christ shall enlighten thee and can we say with the prophet : I have slept and have taken my rest, and I have risen up because the Lord hath protected me,^ to render to thee, O my God, • Ephe. v. 14. * Ps. iii. 6. 10 rARTICULAR EXAMEN. my thanksgiving, and to seek Thee in all the sincerity of my soul. 0 God, my God ! to Thee do I ivatch at break of day I for Thee my soul hath thirsted. — Ps. Ixv. 2. Pause. Act of Contrition. — Each morning Thoii givest me, as it were, a new life, O my God, and I forget to thank Thee for it. How often have I not forgotten to give Thee my heart ! It is doubtless by reason of this negligence, that j I perform so slothfully the other duties of the day. Par- don me, O my God ! and deign to grant me through the merits of Jesus Christ, and through the intercession of j Mary, my good and tender mother, of St. Joseph and of my holy Angel, the grace to excite myself on awakening, ’ to salutary thoughts, which may dispose me to pass the day in a holy manner. I make the resolution to EIGHTH SUBJECT. ON ARISING. I will seek Him whom my soul loveth. — C ant. iii. 2. j Our Lord teaches us by His example to do all things | well, and consequently to arise as soon as the will of God is manifested to us by the sound of the bell, notwith- standing all the pretended reasons that nature may sug- gest to us to keep us in bed. Let us consider how culpable we should be, if we should commence the day by an act of laziness, and by a bad example given to a whole community in remaining in bed, while the others betake themselves to their duty with a praiseworthy zeal ! In order to avoid this defect and its bad consequences, are we faithful to obey the first signal for awakening, in the consideration that it is God Himself who calls us, who asks of us this first sacrifice ? OFFERING OF THE DAY. 11 What are our first sentiments in dressing ourselves ? Do we perform this action in the presence of God ? Do we perform it with modesty, with self-respect, thinking that we are clothing a body which is the temple of the Holy Ghost ? a body, all the senses of which should be employed for the service of God, for our salvation, and for the edification of our neighbor ? Are we careful during the time to offer some prayers to the adorable Trinity, to Jesus our divine Saviour, our amiable model, to Mary our tender mother, to Saint Jo- sej^h, to our holy guardian angel, and to our holy Patrons ? Do we think of the advice which St. Paul gives us f Put ye on the Lord Jesus Christd As the elect of God holy and beloveds My eyes to Thee have prevented the morning y that I might meditate on Thy words, — Ps. cxviii. 148. Pause. Act of Contkition. — Every morning, O my God, I ought to have offered Thee the sacrifice of my will, and said to Thee with the prophet. Here am I, for Thou didst call me.^ And nevertheless how many reproaches have I not to make to myself on this subject ! Pardon me both my negligence and my forgetfulness of Thy presence, and grant me through the merits of Jesus Christ, and through the mediation of Mary, the grace to do better in future. I make the resolution to NINTH SUBJECT. OFFERING OF THE DAY. Present your bodies a living sacrifice, holy, pleasing unto God.— Rom. xii. 1. Let us adore our divine Saviour offering Himself to His Father, upon His entrance into the world, to accomplish 2 Colos. iii. 10. 3 I Kings iii. 5. * Bom. liii. 2. 12 r^UlTICULAR EXAMEN. all His wishes, and let ns see if, in order to imitate this great model, we are mindful, as soon as we are dressed, to take the holy water with respect, remembering our con- secration to God by holy baptism ; to kneel down to adore God, to thank Him for the graces He has granted ns during the night, and especially for having preserved us in life, while many others during that time have been cited before His tribunal, and perhaps precipitated into the depths of Hell. Foreseeing well that we shall not perhaps think to offer to God, each individual action before commencing it, have we taken care to offer them to Him in the morning, in order to give them at least the merit of a virtual inten- tion? Have we united them to those of Jesus Christ, our Divine model ? Have we consecrated to Him our body and its senses, our soul and its faculties? Have we taken a sincere resolution to fulfil faithfully during this day, the duties of our profession, and to avoid not only every sin, but also everything which might lead to it ? Have we en- tered into the sentiments of David, when he said, 1 am Thine, save Thou me^ keep me as the apple of Thy eye, pro- tect me under the shadow of Thy wings.^ Lead me into the path of Thy commandments. — Ps. cxviii. 35. Pause. Act of Contrition. — Each morning I ought to have offered Thee my actions, O my God ! and I have not done it, or have only done so with negligence and reservations, which are always an injury to Thee. Grant me Lord par- don for the past, and grace to do better in future ; I ask it through the merits of Jesus Christ, my Divine Saviour, and through the meditation of Mary, my good and tender mother. / make the resolution to ’ Ps. cxviii. 94. 2 Ps. xvi. 8. EXERCISE OF CLEANLINESS. 13 TENTH SUBJECT. EXERCISE OP CLEANLINESS. Create a clean hear in me 0 God, and take not Thy holy spirit from me.— Ps. 1. 11, 12. Jesus our divine model hath done all things well^^ even those the most indifferent in appearance ; let us see whether we have imitated Him. In order to commence well our actions of the day, have we repaired to the lavatory as soon as the signal for doing so was given ? Have we performed this duty in a spirit of faith, and in the presence of God who beholds us, thinking, for exam- ple, on these words of Jesus Christ : You moke clean the outside, hut within you ay'efidl of rapine and uncleanness. You are like to whitened sepulchres, lohich outivardly appear to man heautifid, hut within are full of dead men’s hones and all filthi- ness.’^ Instead of adhering strictly to the prescriptions of the Rule regarding outward aiipearance, and the proprieties of dress, have we not sought to imitate people of the world in an atfected care of hair, of clothes, of shoes, etc., etc.? Have we respected order, avoiding all that could trouble it ; as for instance, a volatile and careless exterior, open- ing or shutting doors noisity, permitting ourselves signs or even words during the time of strict silence ? Do we Snd some time for the prescribed reading of the Imitation of Jesus Christ f Do we reflect on the sentiments of the prophet when he said. As the eyes of servants are on the hands of their masterss, to obey them at the first signal, so are our eyes unto the Lord our God to do His will and exe- cute His orders. — Ps. cxxii. 2. Pause. Act of Contrition. — It is Thou, O my God ! who dost > St. Mark vii. 87. 2 gt. Matt, xxiii. 25. u rARTICULAR EXAMEN. command me the exercise of cleanliness ; I should then ac- quit myself of it to please Thee ; and nevertheless I per- form it sometimes without attention to Thy presence. Deign to pardon me this forgetfulness, through the merits of Jesus Christ my Divine Saviour, and through the me- diation of the Most Holy Virgin, my good and tender Mother. I make the resolution to ELEVENTH SUBJECT. DAILY EXERCISES OF PIETY. Exercise thyself unto godliness. Godliness is profitable to all things. —1 Tim. iv. 7. Let US adore Our Lord teaching us by the mouth of the great Apostle, with what earnestness we should apply our- selves to the exercises of piety, in order to maintain our- selves in fervor. Are we persuaded that the soul has not less need of spiritual aliments than the body has of mate- rial food ; and that, as the body would perish, if one should deprive it of the nourishment proper to it, so also W'ould the soul if it should be deprived of the exercises of prayer, of meditation, of spiritual reading, of the sacra- ments, etc. ? Have we considered that David, notwithstanding his royal occupations, united himself with God seven times a day by exercises of piety,^ and that Daniel preferred to expose himself to be cast into the lion’s den^ rather than omit for a single day the exercises of piety which he had prescribed for himself? Are we convinced that to perform our exercises, to per- form them all — to perform them worthily, is a duty im- posed on every person consecrated to God, who wishes to persevere in his vocation ; that to omit a single one of 1 Ps. cxviii. 164. 2 Dan. vi. 10. DAILY EXERCISES OF PIETY. 15 tL .m, throng'll negligence or for the sake of other occupa- tions, a visit, a step of some sort, is a fault which may have fatal consequences ? Do we reflect that in omitting these exercises of piety besides depriving ourselves of the graces attached to them, we expose ourselves to a second omission, then to a third, and so on, that little by little the habit is formed, the remorse of conscience makes itself less felt, and that we soon fall into negligence and indiflierence ? Alas ! of what would souls be capable who, for instance, would deprive themselves of hearing at the Holy Mass, of prayer, of reciting the beads, of spiritual reading, and during this time should occupy themselves with temporal or profane things under the false pretext of necessity? Can any occupation be necessary when God does not de- mand it — much less when He forbids it ? On the contrary, is not everything pressing when God desires it, when He demands it? / am smitten as grass, said David, and my heart is withered, because I forgot to eat my bread. ^ Let us think of this then, and let us think of it seri- ously ; for according to the great apostle. What things a man shall sow those also shall he reap. — Gal. vi. 8. PoMse. Act of Contrition. — O my God, how many reproaches have I not to make to myself, for the omission of so many exercises, and consequently for the loss of so many graces, which I would have received through them ! Pardon for the past, and grant me Thy especial assistance for the future — I ask Thee this grace through the merits of Jesus Christ, and through the mediation of Mary, my good and tender Mother. I make the resolution to ^ Ps. ci. 5. IG PAETICULAR EXAMEN. TWELFTH SUBJECT. LABOR. In the sweat of thy face shalt thou eat bread.— G en. iii. 19. Let US adore the Divine Justice which, in the person of our first Father, and in punishment of his disobedience, condemned us to the toil and sufferings of this life, and let us see if we have fulfilled this duty with exactitude, and in the intention of God. Conforming to the advice of the pious author of the Imitation, have we always been occupied in prayer, in read- ing, in writing, or in work as our regulations prescribe ? Have we borne with resignation and in the spirit of penance whatever the labor wherewith we were charged may have had of painful or humiliating, and have we appHed ourselves to it with as much exactitude, as to that which pleased us most ? Have we considered how edifying it is to see Eeligious, who, notwithstanding their age, their infirmities, and the services they have already rendered, desire to make them- selves useful to the last, and who make it a pleasure to take part in occupations, even those most humble in ap- pearance, ready for all things, and at the service of who- ever desires to employ them? And we, on the contrary, in order to dispense ourselves fi’om all work, has it not happened to us to allege certain fatigues, or certain infirmities, or other futile reasons, not considering that in the world, many persons more suffer- ing, more infirm, and more impeded than we, are continu- ally occupied in some useful thing, and that our conduct becomes a subject of scandal for those who see us other- wise quite able to eat, drink, walk, and sleep well ? Finally, have we considered the words of St. Paul : IJ any man will not work, neither let him eat.'' A maxim which ' II. Thes. iii. 10. SANCTIFICATION OF LABOR. 17 he put in practice so well himself ; for after having preached during the day, he worked at night, so that he might Tiot he bur^thensome to any.^ Such things as were need- ful for me, said he, and them that are with me, these hands have furnished. — Acts xx. 34 Pause. Act of Contrition. — How much reason I have to be confounded, O my Divine Saviour, in seeing with how many faults I have accompanied my work, and ho\^ un- profitable I have rendered it. Permit not that it be thus in .future, but grant that by Thy grace it may be,come henceforth for me an efficacious means of sanctification, by the care which I desire to take, to unite my intentions with those which Thou hadst, O sweet Jesus ! when Thou didst labor in the house at Nazareth, in the company of Thy most Holy Mother and the glorious St. Joseph. I make the resolution to THIRTEENTH SUBJECT. SANCTIFICATION OF LABOR. I am poor and in labor from my youth, — Ps. Ixxvii. 16^ Let US adore our Divine Saviour in the house at Naza- reth, applying Himself with Mary and Joseph to the hardest labors, in order to teach us, to sanctify ours, and to merit for us the grace to do so. Have we often in our occupations this holy model be- fore our eyes, and do we endeavor to enter into His views, into His dispositions ? Do we unite our labors, our pains, our repugnances to His? An upright and laborious workman can, each evening, jiresent himself before his employer and demand his wages; is it so with us? If at night we should seriously 1 1. Thes. ii. 9. 18 PAnTICUKiR EXAMEN. enter into ourselves, to take account of our occupations and of the manner in which we have acquitted ourselves of them, interiorly as well as exteriorly, would we dare to say to God that we have merited well of Him ? That we have labored with zeal in union with Jesus Christ, solely to please Him ? What would we say to a servant, to a workman, to a impil who during the day had no more entered into our views than we have entered into the views of God, who had no more sought to please us than we have sought to please God? Let us think seriously of this and not deceive ourselves; let us remember that we shall reap only that which we shall have sowed, > and that one day, our actions will not only be counted but they will be weighed. Holy persons have desired that a festival might be estab- lished to honor the labor of Jesus in the house of Naza- reth ; let us form this same desire, and meanwhile let us ourselves celebrate this festival, by following the advice which St. Paul gives us in the words : Whatwever you do in loord or in work, all things do ye in the name of Jesus Christ; giving thanks to God and the Father by Him. — Colos. iii. 17. Pause. Act of Contrition. — How pleasing my labor would have been to Thee, O my God I had I performed it in the spirit of faith, and in union with that of Jesus Christ when He was upon earth, but alas ! I have most frequently only done it from habit, and without any holy motive. Pardon, O my God, for the past, and especial assistance for the future, by the merits of the same Jesus Christ, and the mediation of Mary and of Joseph. I make the resolution to • Gal. vi. 8. IDLENESS. 19 FOUETEENTH SUBJECT. IDLENESS. I passed by the field of the slothful and by the vineyard of the foohsh man, and behold it was all filled with nettles, and thorns had covered the face thereof, and the stone wall was broken down. — P bov. xxiv. 30. Among the vices which afflict humanity, there is not one more dangerous than idleness, for it teaches much wicked- ness.’ Indeed, in point of evil, of what is he not capable, who occupies himself neither with God nor with the duties of his state. He of whom the Holy Ghost says, as the door turneth upon its hinges, so doth the slothful upon his hed.^ The slothful hideth his ha^id under his arm pits and will not so much as bring it to his mouth.^ Having nothing which occupies him seriously, his imagi- nation transports him from object to object, each more dangerous than the last ; his thoughts have no fixedness for serious things ; his heart wearies and gets a distaste for God ; even his body becomes enervated, and urges him incessantly to the gratification of his senses. Thus how many faults, how many wrong steps in the performance of his duties ! He has sometimes certain desires to quit this condition, but he does nothing, for desires kill the slothful^ The sluggard, scarcely corresponding to any grace, little by little hardens his heart, and soon falls into a sort of apathy, which generally conducts him to the abyss of blindness and indifference. As rust corrodes and destroys iron, so does idleness corrode both body and soul, and im- perceptibly changes their nature. Since then this vice is so dangerous, let us seriously ex- amine our conscience, and see if we have not something to reproach ourselves with on this subject. Are we always occupied ? Do we fulfil the duties of our vocation ? Have w'e the resolution to perform all our acts, at the time, and in the place prescribed ? Do we suitably ’ Eccles. xxxiii. 29. 2 Prov. xxvi. U. 3 Prov. six. 24. < Prov. rd 25. 20 PAllTICULAR EXAMEN. employ our time ? Do we not sometimes hide our idleness, our distaste for labor and useful occupation under the false pretext of infirmity or impossibility, which have no other foundation than the love of repose, and the dread of all fatigue ? Do we not fear that the words of the wise man may be applied to us ? The slothful hideth his hand undei' his arm-pits and will not so much as bring it to his mouth.^ Because of the cold, the sluggard would not plough, he shall beg therefore in the summer and it shall not be given to him.^ He shall be filled with poverty and destitute of goods both temporal and spiritual. — Pkov. xxviii. 19. Pause. Act of Contrition. — I see plainly, O my God ! that a great number of the faults I have committed, had their origin in my idleness and negligence. Satan, finding me unemployed and void of Thee, entered into my heart and filled it with his fatal delusions. Pardon me, and grant me through the lowly and laborious life of my Saviour, and through the intercession of Mary, grace to employ better, for Thy glory and my salvation, the time Thou mayst be pleased to grant me. I make the resolution do FIFTEENTH SUBJECT. THE EMPLOYMENT OF TIME. Time is short.— I. Cor. vii. 29. Let US consider how important it is to make a good use of time, since it passes away with so much rapidity. The wise man compares it to a post which runneth on, to a ship which passeth through the waves, to a bird lohichflieth^ through the air, and which leave no trace of their pas- sage. ' Prov. xix. 24. ^ Prov. XX. 4. 3 Wisdom V. 9, 10. THE EMPLOYMENT OF TIME. 21 Have we considered that a single moment may be our salvation, or our perdition ? That He who gave us the past, and accords us the present, has not promised us the morrow ? That the prince of Apostles, on the contrary, warns us, that the day of the Lord shall come as a thief ^ who chooses the moment when every one is sleeping to enter and steal ? Have we sought to know the value of time ? Have we asked it of the dying who have not profited by it for their conversion, of the saints who knew how to use it, of the reprobates who have abused it ? Far from drawing any advantage from this time, so pre- cious, which was only given us in order to gain Heaven, have we not lost it in many ways ? Have we not lost it in doing nothing, or in doing what amounted to nothing, in trifies, in useless conversation , in satisfying idle curiosity ? Have we not lost it in doing evil, in slandering, in gossiping, in entertaining thoughts of discontent and rancor ? Have we not lost it in useless visits, received, rendered, provoked, or in other distractions dangerous to our par^ ticular position ? Have we not lost it in performing acts in themselves indifferent, without referring them to God, and without elevating them by motives cf faith, as our Kule obliges us to ? Have we not lost it even in doing good things, but which interfered with duties prescribed by our Eule ? Have we not lost it even in doing good things which God demands of us, because they were not done with pu- rity of intention, but solely from vanity or hypocrisy, or out of the hour and place designed for that end ? Finally, are we resolved to do all in our power to re ' II. St. Peter iii. 10. 22 PARTICUL.VR EXAMEN. deem the time, and to do what good we are able while we have the light ? — St. John xii. 33. Pause. Act of Contrition. — Alas ! Lord, how many days, months, years, lost for Heaven, for eternity! how many merits lost, how much wood and straw amassed for the fire ! Ah ! deprive, me not of the time to do better, and to make amends for the past. I am resolved to make a* good use of that which I pray Thee to grant me. I make the resolution to SIXTEENTH SUBJECT. THE REPAST. Whether you eat or drink, do all to the glory of God. — I. Cor. x. 31. Our Lord Jesus Christ was pleased to experience, for love of us, all the wants of humanity ; He took His re- pasts as we ; thus He was pleased to make Himself our model, and to render us participants of those most holy dispositions, with which He accompanied this action. And now let us enter into ourselves, in order to exam- ine the faults which we commit in taking our repast. Are we persuaded that this action, which is agreeable to na- ture, may be dangerous to the soul, unless we watch over ourselves closely during this time ? Have we said with attention and piety the prayers which precede and those which follow the repast ? Have we entered into the sentiments of the Saints, who grieved to be obliged to submit to a necessity, which is common to us with the lower animals ? Have we considered tlie evils caused by intemperance, and have we been careful alwaysTo leave the table without being entirely satisfied ? Have we been contented with what was served up to ua RECEEATION. 23 Without desiring other things ? or being jealous of those who have appeared better treated than ourselves ? Have we never eaten, apart from the common repast, without an evident necessity ? Have we been careful to pay attention to the reading at table, and do we often recall this passage of the Holy Gos- pel, Blessed is he that shall eat bread in the kingdom of God ? — St. Luke xiv. 15. Pause. Act of Contkition. — Alas ! Lord, I recognize myself guilty in Fhy presence, of many faults, against the virtues I should have practised during my repast. I have often- times, in them, abandoned myself to immortifications be- cause I listened too much to the inclinations of nature. I ask Thy forgiveness, O my God ! and I supplicate Thee, through the intercession of Thy divine Mother, to bless the resolution which I make, to place myself, on entering the refectory, in the disposition with which the holy Family took their repasts at Nazareth. I make the resolution to SEVENTEENTH SUBJECT. RECREATIONS. Come and rest a little. — S t. Mark vi. 31. Let US consider how important it is to pass well the time of recreation, since our venerable Founder presents us this duty, as one of the exterior supports of our Institute. Penetrated with the importance of this, have we ob- served with exactitude, and through motives of faith, all that our holy Buie prescribes on this subject ? Have we not engaged in it with too much eagerness, or too much heedlessness ? Have we not often, in it, lost sense of the presence of 24 rARTICULAR EXAMEN. God ? and have we not given ourselves up to frivolity and levity ? Have we not made ourselves troublesome to others, either by talking too much and on all occasions, or by i]i- terrupting them with our opinions, or by aj^pearing with a sombre, taciturn, melancholy, discontented countenance, scarcely speaking, or only in an abrupt manner ? Have we not slandered our neighbor ? Have we not rid- iculed or mimicked others ? Have we not chatted about the trifles and frivolities which mostly occupy worldlings, or, worse still, about those things of which the Eule forbids to speak ? Have we been careful to render our recreations useful to ourselves and to others, by occupying ourselves with mat- ters calculated to edify, and to inspire fervor and affection for our duties ? Have we put in practice these words of the great Apostle : Let no evil speech proceed from your mouth, hut that which is good to the edification of faith. — Eph. iv. 29. Pause. Act of Contrition. — Alas ! far from conforming myself to what my holy rule prescribes on this point, I can only be humbled at the injuries my tongue has done to my conscience, during the time, of recreation. My discourse should have been as different from that of the worldly as my garments are from theirs ; and nevertheless if any from ■without had heard without seeing me, would I not have been taken, many times, for a man of the world ? Pardon, my God, for such conduct ; grant that I may feel all the danger of it, and that I may courageously avail myself of all the means thou dost furnish, to render my recreations holy and edifying ; I earnestly ask this grace through th<( intercession of Mary. I make the resolution to KETJRING TO REST. 25 EIGHTEENTH SUBJECT. KETIRING TO REST. The things you say in your hearts- he sorry for them upon your beds. -Ps. iv. 5. Let US examine if, on going to the dormitory to take our repose, we have entered into the dispositions wdth which our divine Saviour went to take His. Have we been careful, after evening prayers, to retire in silence to the place of our rest? Having reached there do we take holy water with faith and with respect, kneel- ing down to adore God and to render Him our humble duty? Do we supply whatever may have been wanting in the examen of conscience, which we ought to have made during the evening prayer ? Have we retired to bed at the hour prescribed, and have we done so with the modesty which the holy presence of God demands of us, and as if all the community were pre- sent at this action ? Finally, have we entered into the sen- timents of David when, thinking of the days of old and having in his mind the eternal years, he cried out remem- ber not our former iniquities, let thy mercies speedily prevent us, for we are becoming exceeding poor. Forgive us all oirr sins, for thy name sake . — Ps. Ixxviii. 8, 9. Pause. Act of Contrition. — Each night I should betake myself to my place of repose only as if it were a tomb ; since it is possible in reality that death may surprise me there ; and nevertheless has it never happened to me to be more oc- cupied with my body than with my soul ? Pardon me, O my God, and grant me by the merits of Jesus Christ and the intercession of Mary, my good Mother, grace to cor- rect myself. 1 make the resolution to 1 Ps. Ixxvi. 6. 26 TAUTICULAli EX.VMEN. NINETEENTH SUBJECT. SLEEP. In peace, in the self-same, I will sleep and I will rest. — Ps. iv. 9. Each night when we quit our garments to take our re- pose, let us fail not to regard our bed as a figure of the tomb, and sleep as an image of death, and let us not for- get that before long these figures will become for us reali- ties. In truth, a day will come, which perhaps is not far distant, when we shall be laid in a coffin, then in the tomb, as we now lie upon our bed ; our bodies will be without motion or action, and farthermore without breath, without life ! But our soul — where will that be ? What sentence will the Sovereign Judge have pronounced upon it ? How many persons have passed from sleep to death, from their bed to eternity, and perhaps from repose to torments ! Who knows that it will not be the same with us this night ? Do we think of it in lying down in bed ; and do we ask ourselves if the possibility of a like fate should not inspire us with some fears ? Do we so act as to put ourselves in the disposition to appear before God, supposing we should be surprised by a sudden death ? Do we commit our soul to the hands of God Do we recommend ourselves to J esus our Divine Saviour, to Mary our tender Mother, to St. Joseph, pa- tron of a good death, to our Guardian Angel ; and do we endeavor to go to sleep with a humble confidence, with a desire to do better, having prayer on our lips, and saying with the prophet. Into Thy hands I commend my spirit . — Ps. XXX. 6. Pause. Act of Contrition. — Sleep being the image of death, each evening when lying down on my bed, I should have thought of that great event, in order to prepare myself for it, and thus to put far away from my mind and my eC5TOf4 COLLEGE LiERAKV CHiSTP^ fcJlLL, MASS. EELIGIOUS VOCATION. 2^ heart, every sentiment of sensuality, and I have not done it ! I should have thought on my meditation for the mor- row, and I have neglected it ! I ask thy pardon, O my God ! and I pray Thee to accord to me by the merits of Jesus Christ my Saviour and by the intercession of Mary, the grace to go to rest in future in the most holy disposi- tions. 1 make the resolution to TWENTIETH SUBJECT. RELIGIOUS VOCATION. The Lord hath chosen thee this day to be His peculiar people. — Deut. xxvi. 18. Let US adore the Holy Ghost, inspiring many of His ser- vants with the idea of establishing Beligious Orders, to be like so many asylums, for souls who wish to arrive at a higher perfection. God, it is true, will have all men to he saved, and to come to the knowledge of the truth but, while the greater number of the faithful are called to save themselves in the world, some are called to sanctify themselves in religion, by a life more recollected, more perfect, and more like to that of Jesus Christ, the model of all. Eor this end, he ins23ires them with some good thoughts. He causes to arise certain circumstances. He brings to jiass certain events, in order to prepare for them the way to this holy jirofession. It is thus that this good Master has acted with regard to me; seeing the dangers which beset my salvation in the midst of the world. He had pity on my weakness, and to call me t© Him inspired me with a good thought, offer- ed me a good example, brought before me a striking event, a hope for the future, a salutary fear ; in a word, He called me to Himself in preference to a multitude of 1 1 Tim. ii 4. 23 PAIITICUL.VJI EXAMEN. others, who would have profited by this grace better than I. In calling me to religion, God has withdrawn me from the world and its dangers, He has bestowed on me a mul- titude of means of salvation ; prayers, meditations, ad- vice, reading, counsels, sacraments, good examples. The vocation for a religious life, then, is a proof that God occupies Himself especially with me, and that conse- quently He wills my salvation in a particular manner, since He conducts me, by the hand, as it were, in the way most sure and most easy to arrive at it. This vocation to which I have responded, this habit, which I wear, these engagements which I have contracted, are like securities, like a pledge of my predestination. Is it thus that I have looked upon my vocation ? Have I esteemed it ; have I regarded it as coming from God ? Have I comprehended these words of Jesus Christ : You have not chosen me, hut I ham chosen you, o,nd ham appointed you that you should go, and should bring forth fruit, and your fruit should remain^ to eternal life ; and am I led to say with David, The Lord is the portion of mine inheritance; my inheritance is goodly to me ! — Ps. xv. 6. Pause. Act of Contrition. — By a very particular intent of Thy goodness to me, O my God ! Thou hast called me to the Eeligious life, for alas ! by reason of my weakness I should perhaps have been lost in the world! and oftentimes I have not responded to Thy kindness as I ought to have done ; I have been neither grateful nor faithful ; I have appreciated neither Thy bounties towards me, nor the means Thou didst provide for me. Deign Lord to pardon the past, and render me more faithful in future, through the merits of Jesus Christ, and the mediation of Mary. I make the resolution to ’ St. John XV. 16. THE BELIGIOtJS STATE. 29 TWENTIETH SUBJECT. (CONTINUED.) IN WHAT INTENTION WE SHOULD ENTER THE RELIGIOUS STATE, Babbi, where dwellest thou ? Come and see.— St. John xxxviii. 39. Our Lord came into tliis world to labor for the glory of His Father and the salvation of souls, and to teach us that all our actions and all our steps should tend to this twofold end. It is from such like motives we should embrace a re- ligious life ; that is to say, that we may serve Grod with greater fidelity, procure for Him more glory, be more pleasing to Him, and make more sure our own salvation, by the avoidance of evil and the practice of good works. We should enter it to labor more profitably for the sal- vation of our neighbor, by means of prayer and religious teaching. We should enter it to console the Church for the loss of so many of her children who violate her holy laws. We should enter it to perpetuate on earth the remem- brance of the virtues of which Jesus Christ gave us such noble examples. We should enter it to do the work of God in the way the founder proposed to Himself, and which He has ex- pressed in His Rules. Let us see if these were the motives which caused us to enter the service of God ; or at least, now that we are more enlightened, let us see if it is ft-om these principles and these sentiments that we persevere in it ; and if we can say with David, Better is one dmj in Thy courts, above thousands^ What have I in heaven, and besides Thee ivhat do I desire upon earth ? the God of my heart, and the God that is my portion forever. — Ps. Ixxii. 25. ’ Ps. Ixxx. 12. 30 PARTICULAR EXAMEN. Pause. Act of Contrition. — I should seek only Tliy glory, my own salvation, and that of my neighbor, in entering a re- ligions life ; I should persevere in itj and perform my acts in this double intention ; but alas ! with what infidelities must I not reproach myself ! Pardon me, O my God, and grant me, by the merits of Jesus Christ and the interces- sion of Mary, grace to do better in future. I make the resolution to TWENTY-FIRST SUBJECT. ADVANTAGES OF THE RELIGIOUS LIFE. You who have followed Me, you also shall sit on twelve seats, judging the twelve tribes of Israel. — Matt. xix. 28. St. Bernard, in speaking of the advantages of the re- ligious life, expresses himself thus : Man, in holy rehgion, passes his life more holily by the practice of good works ; falls more rarely, by reason of the succors he finds there ; raises himself more promptly by the advice and counsels which he receives there, and the sacraments in which he participates so often ; he walks more prudently, because obedience directs him ; he is re- freshed more frequently, by the exercises of piety ; rests more securely, because his vocation gives him a great hope of salvation ; dies with more confidence, because during all his life he has been consecrated to God ; is purified more promptly in Purgatory, whence he is delivered by the prayers of his brothers ; and is recompensed more abundantly, because he is destined to follow the Lamby whithersoever He goeth,^ and to sing the Canticles of the Fir- gins."^ Have we comprehended these pious advantages of a re- ligious life, have we estimated them at their just value ? ' Apoc. xiv. 4. 2 Ibid. 3. LOVE FOE THE EELIGIOUS STATE. 31 and have we so acted as to make the application of them to ourselves ? Ah ! if it were thus, with what joy would we repeat these words of David ! No — no — the Lord hath not done in like manner to every nation, and His judg- ments He hath not made manifest unto themj as He hos done to me, which ought to fill me with gratitude to Him, and fidelity to my holy vocation ; and those other words ; What shall I render to the Lord for all the things which He hath rendered to me ? — Ps. cxv. 12. Pause. Act of Contrition. — In giving me a multitude of means of salvation, Thou didst desire, O my God, to cause me to attain a high sanctity ; and notwithstanding all these aids^ I am almost always the same. O how culpable I am ! bu t Thou art infinitely good, and for this reason I come in tho name of the merits of Jesus Christ Thy Son, and through the intercession of Mary, to ask of Thee pardon for the past, and grace to do better in future. I make the resolution to TWENTY-SECOND SUBJECT. THE LOVE AND ESTEEM WHICH A RELIGIOUS SHOULD HAVE FOB HIS STATE. The lines are fallen upon me in goodly places, for my inheritance is goodly to me. — Ps. XV. 6. A true Beligious loves his state in life, because it is God Himself who has given it to him by an effect of His all- merciful goodness ; he esteems it, because he finds in it all the means he can possibly desire to insure his salva- tion and his perfection. To prove that he loves it, he attaches himself to it, as to his adoptive family ; he consecrates to it all the faculties of his soul, all the strength of his intellect, all the affec- ^ Ps. cxlvii. 20, 32 PARTICULAR EX AMEN. tions of his heart ; he gives to it all his time and all hia labors, and ceases not to testify to God his gratitude for having granted him such a favor. To prove that he sincerely esteems his state, he always speaks of it with respect and a kind of veneration, both at home and abroad ; he knows on occasions to point to the good which is done there, the virtues which are prac- tised there ; he knows to praise, in time and place, the virtues of his brothers, their good spirit, the zeal which animates them for the glory of God, theii* own salvation, and that of their neighbor ; he does all that depends on him, so that his Order may form a body worthy of the protection of the Church and State, and the esteem of the public. Knowing well that all conditions of life have their pains and difficulties, and that, to reach Heaven, one must bear his cross, he receives with resignation whatever may trouble and contradict him, from whatever source it comes. He avoids complaining, murmuring, discouragement; be- cause he knows very well that he would offend God and injure His Institution, in introducing into it disorder and insubordination. He avoids, in his words and actions, all that might in- jure the reputation of his Ordei', or any one of his brothers. Comprehending perfectly that a religious body is never more worthy of esteem than when its rules are faithfully observed, he fulfils all his duties with exactitude, and em- ploys all the means which his wisdom and his position may suggest to him, that his brothers may do the same. Is it thus we have acted ? Let us interrogate our sen- timents and our conduct, and see if we can say with David: How lovely are Thy tabernacles, 0 Lord of Hosts! better is one day in Thy courts above thousands? One thing ^ Ps. Ixxx. 2, 11. DUTIES WHICH THE RELIGIOUS STATE IMPOSES. 33 r have asked of the Lord, this will I seek after, that I may dwell in the house of the Lord all the days of my life. — Ps. xxvi. 4. Pause. Act of Contrition. — My God, liow many reproaclies I have to make to myself for having heretofore shown so little love and so little esteem for the holy state to which Thou hast been pleased to call me ! I humbly ask pardon for the little value I have placed on this especial favor. Deign to renew in me such attachment and fidelity to my holy vocation, that I shall persevere in it until death : this I hope to obtain by the merits of Jesus my Saviour, and the mediation of Mary, His most holy Mother. I make the resolution to TWENTY-THIED SUBJECT. DUTIES WHICH THE RELIGIOUS STATE IMPOSES. I have given you an example, that as I have done to you, so you do also. — St. John, xiii. 15. Our Lord rendered Himself, by Hi« retired life and His separation from the world, a model for pious souls. Let us thank Him for the favor He has done us in calling lis to walk in His footsteps in a religious life. Ho ! said David, He hath not done in like manner to every nation, and His judg- ments He hath not made manifest to them.^ But we must not conceal from ourselves that unto whomsoever much is given from Him, much shall he required, and to whom they have committed much, of Him they will demand the more.^ Ah! is it not just and fitting that God should require Diore virtue and exact more perfection from us, whom He has chosen to be His in an especial manner, and on whom He every day heaps new favors ; and indeed how many graces, how many lights, how many means of salvation do 1 Ps. cxlvii. 20. 2 St, Luke, xii. 48. 84 PARTICULAR EXAMEN. we not find in the religions life! and consequently, how culpable would we not be if we were wanting in fidelity to it. Bernard I Bernard I why hast thou entered religion ? Is it not to be more fervent, more humble, more zealous for the glory of God, for thy salvation and that of thy neigh- bor ? Is it not to be more faithful to grace, and more careful to imitate Jesus Christ? Such indeed should be the sentiments of a religious, who wishes to respond to the grace of his vocation. He should occupy himself seri- ously with his duties, with the observance of his Rule, with his perfection ; he should watch over his mind and his heart, over his words and his actions, in order that everything in him may tend to God and consequently to the salvation of his soul. Is it thus we have understood our obligations ? Have these sentiments been the rule of our conduct ? Are we grateful for the grace of pur vocation, do we profit by the advantages it procures for us? Ho wo fulfil faithfully the duties it imposes on us ; duties towards God, making us love Him more sincerely and serve Him more faithfull}^ ; duties towards our neighbor, which lead us to be more useful to him than we could have been in the world? Duties towards ourselves, to insure more efficaciously our own salvation. If it is thus, willingly will we say with David, I will praise Thee luith uprightness of heart, ivhen I shall have learned the judgments of Thy justice,^ now have I begun. — Ps. Ixxvi. 11. Pause. Act of Contrition. — No, O my God! my conscience does not tell me that I have entered into Thy designs, that I have conducted myself as I ought to have done, as I promised Thee ; far from this, it tells me that by my habitual infidelities, I have much afflicted Tliy loving heart. ’ Ps. cxviii. 7. OBLIGATION OF THE BELTGIOUS STATE. 35 Deign, O Lord, to forget the past, and grant me grace to do better in fature, I ask Thee this through the merits of Jesus Christ, my Saviour, and through the intercession of Mary, the faithful Virgin. I make the resolution to TWENTY-FOUKTH SUBJECT. THE OBLIGATION WHICH THE KELIGIOUS LIFE IMPOSES ON US TO LABOR FOR THE SALVATION OF OUR SOUL. He that is holy let him be sanctified still.— Apoc. xxii. 11. Let us consider that in entering into religion, we con- tract the obligation to lead a more holy life, than if we had remained in the world, and that consequently we ought to labor without ceasing for our sanctification ; that is to say, to correct ourselves of our defects, and to endeavor to acquire the virtues that are wanting to us ; that in this intention we should employ all the means which our pro- fession offers to us. Let us see if we acquit ourselves of this obligation. Do we observe with exactitude our rules, do we perform well our exercises and with due preparation ? Do we profit by the examples of virtue, of which we are witnesses, by the counsels which are given us, by the graces God grants us without ceasing ? What advantage do we draw from the Sacraments re- ceived so often and for so long a time ? After so many confessions, are we more pious, more holy, have we a greater horror of sin, and of all that in us may displease God? After so many Communions, are we stronger in the practice of virtue, more united to Jesus Christ, and more desirous of resembling Him? What command have we over our mind, over our heart, over our senses? In a word, do we labor seriously for our perfection? Are we more advanced than at the end of our noviciate ? that is 3G rARTICULAR EXAMEN. to aay, more liumble, more modest, more silent, more mor- tified, and can we sa}^ with St. Paul : ForgeMing the thmgs that are behind, and stretching forth myself to those that are be- fore, I press towards the mark, to the prize of the supernal voca- tion in the virtues of my holy profession. — Philip, iii. 13. Pause. Act of Contrition. — Thou hast withdrawn me from the world, O my God, to call me to perfection, and far from profiting by this grace as I should have done, to become more perfect, I have often abused Thy gifts, I have slighted thy favors, and thus turned them to my condemnation. I ask Thy pardon, O my loving Saviour, and I pray Thee to grant me grace to conduct myself henceforth in an en- tirely different manner. 1 make the resolution to TWENTY-FIFTH SUBJECT. THE PERFECTION TO WHICH THE RELIGIOUS STATE OBLIGES US. Be ye therefore perfect, as also your Heavenly Father is perfect. — S t. Matt. v. 48. Never can the sanctity of any creature, however great it may be, in any way approach the sanctity, the perfection of God, which is infinite, neither does He demand of us a like sanctity ; but what He wishes and demands is, that we should desire and labor for a perfection as great as we are capable of, with the aid of grace. He wishes us con- stantly to endeavor to attain it ; He wishes us to employ for that end the means which He Himself has given us. To enter into the designs of our Divine Master in our behalf, and to secure our happiness in this world and the next, let us see if our conduct on this point tallies with our duties. Do we desire perfection? Is this desire ardent and OBLIGATION OF THE EELIGIOUS STATE. 37 proportionate to the good we seek? Is it constant, never belying itself ? Is it sincere, coming from the heart and a well-determined will ? Is this desire practical, and does it lead ns to avoid whatever would be in us an obstacle to perfection ? Does it induce us to take the, means which conduct to it most surely, such as mortifying the senses, fidelity in little things, “shunning the world, self denial, a close union Avith Jesus Christ, a fervent reception of the Sacraments and devotion to Mary ? Do we strive to put in practice the counsel given us by the Ploly Ghost in these words ? Now therefore fear the Lord, and serve Him with a perfect and most sincere heart? Also that of St. Paul : Holdfast that which is good ; from all appearance of evil refrain yourselves; and may the God of peuce Himself sanctify you above all things ; that your whole spirit and soul and body may be preserved blameless in the coming of Our Lord Jesus Christ. — 1. Thes. v. 21, 23. Pause. Act of Contrition. — Thou desirest me to be perfect, O my God, Thou hast given me all the means for it, and I have not profited by them as I should have done ! Par- don, O my God, pardon ; pardon by the merits of Jesus Christ my Saviour, pardon me the past, and for the future give me Thy aid, for I firmly resolve to overcome my in- dolence, my cowardice, my lukewarmness, and to be all devoted to Thee, under the protection of Mary the most perfect of creatures. I make the resolution to ’ Josh. xxiv. 14. 38 PARTICULAR EXAMEN. TWENTY-SIXTH SUBJECT. MEANS WHEREBY WE MAY BE HAPPY IN COMMUNITY, AND CON- TRIBUTE TO THE HAPPINESS OF OTHERS. And you, employing all care, minister in your faith, virtue ; and in vir- tue, knowledge ; and in knowledge, abstinence ; and in abstinence, pa- tience ; and in patience, godliness ; and in godliness, love of brotherhood ; and in love of brotherhood, charity. — II. Pkier i. 5, 7. Let US consider that in order to be happy in commu- nity it is necessary to be virtuous, or at least to have a great desire to become so. It is necessary to be dead to one’s self, to become deaf, mute, and blind. It is necessary to become deaf to one’s self, to one’s own mind, will, judgment, senses. It is necessary to be deaf, in order never to hear the cries of corrupt nature, which leads us always to the grati- fication of the senses, and to the sentiment of self-love. It is necessary to be deaf, in order never to hear even one word contrary to charity. It is necessary to be mute, saying nothing which may flatter our self-love, favor our inclinations, or wound the reputation of a neighbor. It is necessary to be blind, in order to see only God, and that which we should do or avoid to assure the salva- tion of our soul. Whoever expects to find happiness by any other course is both foolish and presumptuous. He is foolish, because he tries to build the edifice of his happiness on a shifting sand ; he is presumptuous, because he assumes to be able by himself to procure true happiness for himself and for others, without employing the means which God has es- tablished to obtain this end. Am I not foolish and presumptuous ? Am I not a reli- j gious whose ears are always open to hear of news, affairs, and gossip, in which I have no concern ? | THE SPIRIT OF A GOOD KELIGIOUS. 39 Am I not a religious wlio wishes to see everything, even things 'or objects pernicious to the salvation of his soul ? Am I not a religious who has rendered his vocation vain, because unwilling to bridle his tongue ? Am I not a rehgious filled with self-love, hard to please, exacting, egotistic, unwilhng to bear anything from others, yet wishing others to bear everything from him ? Ah! if it were thus, I should never be happy in this world, for these miserable inchnations would tyrannize over me without ceasing, and I should be obliged to apply to myself the words of Scripture : From whence are wars and contentions among you f are they not hence, from your con- cupiscences which war in your members ? — St. Jawes iv. 1. Pause. Act of Contrition. — In thanking Thee for the lights which Thou dost communicate to me this day, O Lord, I beg pardon for the faults I have committed against Thy glory, my own happiness, and that of others ; and I pray also for the gi’ace to correct myself in future ; I ask of Thee this pardon and this gi-ace, by the merits of Jesus Christ, and the intercession of Mary and St. Joseph. I make the resolution to TWENTY-SEVENTH SUBJECT. ' THE SPIRIT WHICH SHOULD ANIMATE A GOOD RELIGIOUS. You are not in the flesh, but in the spirit, if so be that the spirit of God dwell in you.” — R om. viii. 9. Our Lord, by the vfrtues of which He has given us an example, fuimishes us the means of making a serious ex- amination, in order to discover, as far as possible, whether we possess those befitting our state. Let us inquire, in particular, whether we have — Ist The spirit of faith, which unites us to God, which 40 PARTICULAR EXiVMEN. makes us see all, desire all, undertake all, and love all- in Him and for Him. 2d. The spirit of order and regularity, which makes us act according to the principles established, for the time, the place, and the manner prescribed. 3d. The spirit of peace and quiet, which regulates all things without confusion. 4th. The spirit of wisdom and prudence, which knows how to profit by the past, in the guidance of the future. 5th. The spirit of silence and reserve, which teaches when to speak, and when to be silent. 6th. The spirit of recollection, which separates us from noise, levity, and useless matters, to unite our soul to God, and prepare it for spiritual exercises. 7th. The spirit of humility, which renders us indifferent to neglect, or honors, and makes us willingly sacrifice our own interest to that of others. 8th. The spirit of zeal for the glory of God, for our sab vation, and that of our neighbor. 9th. The spufit of penance and mortification, which enables us to endure with resignation, and even joy, pains, privations, infirmities and sickness, for the sake of God, and in expiation of our faults. 10th. The spirit of confidence and trust to our supe- riors, which renders us frank and sincere towards them, and perfectly obedient to their will. 11th. The spuit of union and concord, which renders us sociable towards our brothers, and makes us bear their defects for the sake of God. 12th. The spirit of charity, which makes us love and respect all those with whom we live, and prevents in us complaints, envy, indiscreet words, and evil speaking. 13th. The spirit of magnanimity, which, aided by grace, raises our sentiments above the impulses of nature, and leads us to surmount, for the sake of God, the troubles THE SPIRIT, INCOMPATIBLE WITH RELIGION. 41 and difficulties which we encounter in the exercise of our occupations, or in our intercourse with our neighbor. 14th. The spirit of courage and energy, which finds nothing difficult which duty demands. 15th. The spirit of generosity and self-sacrifice, which, although it has done much, never believes it has done enough. 16th. The spirit of prayer and meditation, which so closely unites the soul to God. Are we animated with these good sentiments ? Do we study to acquire them.^ Do we cultivate them? Do we follow the advice St. Paul gives in these words : Put on the new man, who, according to God, is created in justice, and holiness of truth? And farther : 0 man of God, fly these things, and pursue justice, godliness, faith, charity, patience, mildness. — I. Tim. vi. 11. Pause. Act of Contrition. — I have been far removed from these holy dispositions, O my God, because I have res]3onded not to Thy graces ; deign to pardon me if it please Thee, by the merits of Jesus Christ, my Divine Master, and the intercession of Mary, and grant that in future I may be more faithful to conduct myself by the spirit of my state, and acquit myself of the duties it imposes on me. I make the resolution to TM^NTY-EIGHTH SUBJECT. THE SPIRIT, INCOMPA.TIBLE WITH RELIGION. If any man have not the spirit of Christ, he is none of His. — Rom. viii. 9. Let us adore our Lord, commanding us by the mouth of His well-beloved disciple : Believe not every spirit, hut 1 Ephes. iv. 24, 12 PAnTICtTLAR EXAMEN. //•?/ fhe ajnrits whether they he, of Ood.^ Let us learn from this what those spirits are of which we should beware. 1st. The si)irit of frivolity and trifling, whose end is to disturb tlie order and tranquility which a religious com- munity claims. 2d. The spirit of gossiping, which, at the expense of charity, speaks of all that it knows, and most often of that of which it knows not. 3d. The spirit of criticism and murmuring, which com- plains of everything, finds nothing good, and which ordi- narily is no better satisfied with itself than Avith others. 4th. The spirit nf raillery, which seeks amusemert at the expense of others, but can suffer nothing itself -'/itli- out irritation. 5th. The spirit of inconstancy and ficklene?/ which wearies of everything, and cares not to-day V/!- what it sought with ardor yesterday. 6th. The spirit of irresolution and weakno' ^ which can aeither command nor obey, and which y/ ^orms ineffi- hently what it does not neglect entirely. 7th. The spirit of caprice and wa///,>d impulse, of which the ruling power is mostly a vJ.r/ X inclination. 8th. The spirit of sullenness and .^v/mteiit, which ren- ders one sombre and morose, and i/’ /appor table to him- celf and others. 9th. The spirit of self-indulgence and immortification, Thich leads one to satisfy his tastes, appetites, and incli- nations, in the indulgence of the senses. 10th. The spirit of pride and vanity, which inspires contempt for others, self-sufficiency, presumption, rash- ness, obstinacy. 11th. The spirit of jealousy and envy, the spirit of con- tention and discord, whose nature is to disturb the peace and charity of good friends. ’ I. Epis. John iv. 1. THE SPIRIT, INCOMPATIBLE WITH RELIGION. 43 12tli. The spirit of lying and duplicity, which takes pleasure in reversing the truth, or misrepresenting it. 13th. The spirit of curiosity and indiscretion, which de- sires to see all, know all, and learn ev-ery thing. 14th. The spirit of singularity and affectation, which leads one to distinguish himself from others, without mo- tive or reason. 15th. The spirit of meanness and dissimulation, which impels one to adopt dishonorable means to arrive at ends often unlawful. 16th. The spirit of enthusiasm and excitement, which often, without reflection, becomes excited with things, and embraces everything which appears to it extraordinary. 17th. The spirit of sympathy' or antipathy, which has always something capricious in its affections or repug- nances in regard to others. 18th. The spirit of independence and self-will, which leads to want of submission and disobedience. 19th. The spirit of the world, which leads one to love the world, to see it, and to adopt its manners. Let us examine whether we are not ruled by some one of these bad spirits ; let us listen to the counsel which St. Paul gives us : Purge out the old leaven, that you may he a new paste ; put ye on the Lord Jesus Christ . — Eom. xiii. 14. Pause. Act of Contrition. — Oh how many faults I have com- mitted against the duties of my state, O my God, and that, because I have not acted under the impulses of Thy holy spirit! Deign to grant me forgiveness by the merits of Jesus Christ and the mediation of Mary, I make the resolution to 44 rAllTICULAll EXAMEN. TAVENTY-NINTH SUBJECT. TEMPTATIONS AGAINST OUR VOCATION. Let every man abide in the same calling in which he was called. -I. Con. vii. 20. Those Keligious who are tempted against their vocation are of three sorts : first, those who are attacked, but take the means proposed to them to resist, and they triumph by the grace of God. Secondly, those who, in conse- quence of faults and failures in their duties, weary of the, service of God, and take, little by little, the resolution to return to the world, where they may live with more lib- erty ; the third are those who profess to be called to a state supposed to be more holy and perfect, to do more good, to preach, to draw more souls to God. Instead of allowing ourselves to be thus deceived by the enemy of our salvation, have we well considered, that having en- tered in good faith into religion, having taken the habit, and made our noviciate happily, that having persevered for several years, and perhaps having contracted engage- ments — that in quitting our vocation, we would quit the way of God, because in God there is not successively, it is, and it is noU According to these principles, let us examine how we comport ourselves under the temptations against our vo- cation. Have we considered that Satan himself transform- eth himself into an angel of light, ^ to deceive and ruin us? Have we consulted our superiors, and not those who would be likely to think as we do, and to favor our ideas of pride and self-love ? "When we have experienced some distaste, some tempta- tion, in place of praying, of keeping a watch on ourselves, avoiding certain occasions, and making the whole matter known to those who direct us, have we not indulged these 1 II. Cor. i. 19. 2 II. Cor. xi. 14. THE RULES IN GENERAL. 45 distastes, these temptations, by neglecting prayer, hiding from our Superiors our thoughts, our plans, our under- takings, and placing ourselves, so to say, bound hand and foot, at the disposal of the enemy of our salvation ? That we may be preserved from this unhappiness, let us think often of those words of St. Paul, and draw from them our conclusions : Demas hath left me, loving this world, and is gone.^ And, to avoid delusions, remember the words of the wise man ; There is a way which seemeth just tc a man, but the ends thereof lead to death. — Piiov. xiv, 12. Pause. Act of Conteition. — If I had well understood the grace of my vocation, O my Grod, I would not have exposed my- self so often to perdition, by my negligences and indiffer- ence ; I would have made myself better known, and I would have avoided many faults. Pardon me, by the merits of Jesus Christ, and the intercession of the most Holy Virgin. I make the resolution to THIETIETH SUBJECT. THE KULES IN GENERAL. The way of life to him that observeth correction. — P ko. x. 17. The rules are, that compilation of the laws and consti- tution, according to which the members of a religious order should live ; it is the detail of duties which they are re- quired to fulfil, to attain the especial end of their vocation; it is also, as it were, a contract, by which the members of an Institute unite themselves together, to secure more effi- caciously their salvation, to render to God a more perfect worship, and to become more useful to the Church and to their neighbor. The principal points of these rules, approved by the • n. Tim. iv. 9. 46 PAIiTICULAR EXa:MEN. Cliurcli, acquire a new degree of merit and dignity, ancT impose consequently more strict obligations, when we have bound ourselves to them by vow. Have we hitherto well understood the, nature ,Ql..pur rules, have we considered them with the eye of faith ? Have we regarded them as the inviolable contract, by which we are united to our brothers, and bound to the Institution, which has adopted us for her children ? Have we considered these rules as coming to us from God, through the medium of one of His most faithful servants ? Have we thought how much they cost Him in anxiety, watchfulness, mortifications? or rather, have we not re- garded them as things of little importance, perhaps even as trifies ? Have we reflected that these rules, being the way marked out for us by God, through the intermediation of our pious Founder, we cannot transgress them without danger ? In order to enter into these views, let us believe God ad- dresses us in these words ; 27wu shall write them upon- the posts, and the doors of thy house,' and put them as a seal upon thy heart, as a seal upon thine arm. Cant. viii. 6. Pause. Act of Contrition.— The rules of my Institute are Thy work, O my God ; they teach me Thy holy will, and nevertheless I have not always observed them ! Deign to pardon me, I pray, through the merits of Jesus Christ and the mediation of Mary, and grant that hencefoith I may observe them with inviolate fidelity. I make the resolution to 1 Deut. xi. 20. THE ADVANTA&E OE RULES. 47 THIRTY-FIRST SUBJECT. THE ADVAi^TAGE OF RULES. He that keep^tli the commandments keepeth his own soul, — P rov. six. 16. Let us adore the Spirit of our Lord in giving us wise rules, by which we may know what God demands of us, and let us be assured that in observing them faithfully we do His holy and adorable will. Yes — in observing our rules, we are always where He desires us to be ; we are doing always what He chooses us to do ; we perform the good He requires of us ; in the time, the place, and the manner that He wills ; we pray, we meditate, we labor as much as He wishes and demands. In keeping our rules, we render our actions more holy, more meritorious before God, by reason of the spirit of obedience which actuates us thereto. In observing our rules, we imitate Jesus Christ, and we renew, as far as lies in our power, the practice of those sublime virtues, of which He gave us the example during His mortal life. God sees, then, in a good Religious, the imitator of His Son, in the practice of humility, obedience, poverty, zeal for His glory, and for the salvation of his neighbor. In observing our rules, we never violate the command- ments of God, or those of the Church ; we secure our salvation, since he that keepeth the commandments keepeth his own soul that is to say, he saves himself. Have we realized how precious the advantages our rules procure for us? Have we been grateful to the divine goodness, for having bestowed a means so easy of securing our salvation ? Have we applied to ourselves these con- soling words which Moses addressed to his people ? Blessed art thou, Israel ! loho is like to thee, 0 people that art saved by the Lord !- Do we also congratulate ourselves on our happiness, saying with David : He hath not done in like * Prov. xix. 16. 2 Deut. xxxiii. 29. 48 PARTICULAB EXAMEN. manner to every nation, and His judgments He hath not made manifest to them ? — Ps. cxlvii. 20. Pause. Act of Contrition. — To know that I can at eacli instant do Thy will, O my God, and yet not take the pains, is to insult Thee ! and this is nevertheless what I have done too often, alas! in neglecting m}'" rules and transgress- ing them, through my fault, and notwithstanding Thy holy inspirations. O deign, I pray Thee, to pardon me, by the merits of Jesus Christ and the mediation of Mary, and grant me grace to be more faithful to Thee in future. I make the resolution to THIRTY-SECOND SUBJECT. OBSERVANCE OF RULES. This is the way, walk ye in it ; and go not aside, neither to the right hand nor to the left. — Isaiah xxx. 21. Our Lord says of Himself : I came down from Heaven, not to do My own will, hut the will of Him that sent meP Let us see how far we have imitated our divine model as re- gards the observance of our rules. Have we reflected that to be a Religious it is not suffi- cient to enter an Order and wear the Habit, to have made the vows, and even to persevere in it, but that it is neces- sary above all to imbibe its spirit and observe its rules ? Are we persuaded that a novice who obeys the rules is more religious in the sight of Ood than an older member who neglects them ? and that it is this obedience to rules rather than years in community which makes the Relig- ious ? Do we reflect that Ood inspired those rules, that the founders of religious orders wrote them, and that the Church approved them, only in view of their observance f 1 St. John vi. 38. BELATING TO THE OBSERVANCE OE RULES. 49 Are we careful to remember that we are obliged to obey the rules because we promised to do so, before God and man, on our entrance into religion, when we took the Habit and made our vows ? Have we not forgotten that our rules come to us from God, that they conduct us to God, that they are our surest means of sanctification ? Have we observed them all without distinction, both great and small ; those to which we felt a repugnance, as well as those which pleased us most ? Have we reflected on the scandal which we should give to our brothers, to our pupils, and even to persons with- out, and on the injury we should inflict on the entire In- stitute by a non-observance of our rules ? Have we loved these rules, and can we say with David : Thy testimonies are my meditation, and Thy justifications my counsel?^ Perfect Thou my goings in Thy paths. — Ps. xvi. 5. Pause. Act of Contkition. — By my rules I know Thy will, O my God ; I should be culpable, then, did I not observe them. Nevertheless, with how many infractions must I not re- proach myself ! I sincerely pray for pardon, and I pray by the merits of Jesus Christ, and the intercession of Mary, for grace to amend in future. I make the resolution to THIETY-THIKD SUBJECT. PKINCIPLES RELATING TO THE OBSERVANCE OF RULES. He that keepeth his 80 ul keepeth his way. — Prov. xvi. 17. Let US adore Our Lord, subjecting Himself to all the observances of the law, and see whether, following His ex- ample, we are faithful to the observance of our rules ; let > Ps. cxviii. 24. 50 PARTICULAR EXAMEN. US see if we observe them for the sake of God, and to ac- complish His holy will, if we observe them with exactness, and according to the spirit which dictated them. Have we done each thing in its time, our prayers, our meditations, our readings, our examen, and our dail}’' ex- ercises? Have we done them in the place marked for each, in the chapel, in the common-room, in class ? Have we observed all the prescribed conditions, permitting our- selves neither change, nor dispensation without a real and pressing necessity, and never from sloth or natural incli- nation ? Have we observed the rules in view of God, and to do His will, or solely from habit, custom, and impulse ? Have we observed them cheerfully and willingly ? Have we ob- served them with edification to our brothers? Have we observed them when alone, as faithfully as when with our brothers ; in the thought that it was the will of God ? Have we felt that it was not sufficient to observe the let- te'r of the rules, but that we must also enter into their spirit, into the motives which animated the Founder, and into the designs of the Church ? Have we noted well that although the letter of a rule may be sometimes changed by the coutuinier, the spirit of that rule can never be changed ? that although the order of an exercise may be inverted, that exercise must never be suppressed ? Have we observed them with fervor and piety, and with a frank and sincere desire to please God, and not from habit and to do as others do? and do w^e endeavor to enter into the spirit of the royal Prophet, when he said — 1 will meditate on Thy commandments, and 1 will consider Thy ways? — Ps. cxviii. 15. Pause. Act of Contiution. — I should have made great progress m virtue, and merited much before Thee, O my God, if I had had resolution to observe the rules Thou hast given OBSERVANCE OF ROLES PLEASING TO GOD. 51 me, to make me know Tliy adorable will ; nevertheless, I j neglect them often from indolence and indifference. I re- pent of this with all my heart, and desire, with the aid of I Thy grace, to serve Thee better in future. Deign to grant I me this by the merits of Jesus Christ Thy Son and the mediation of Mary. I make the resolution to , THIKTY-FOUKTH SUBJECT. THE OBSERVANCE OF RULES IS VERY PLEASING TO GOD. j He that hath My commandments and keepeth them, he it is that loveth Me. — St. John xiv. 21. Let US consider that our Rules, being for us the expres- ! sion of the will of God, in observing them we give Him, ! every hour and even every minute of the day, the most certain proof of our love, and of the desire we have to glo- i rify Him. Thus a religious, strictly observant of his rules, merits, that in showing him to angels and to men, God should say of him as He said of Job d Behold my faithful servant, behold him who represents most truly My Divine Son, who said : My meat is to do the will of Him that sent me.‘^ In truth, nothing can be more agreeable to God, than to see a religious occupied without ceasing, in seeking to know His will, and applying himself to accomplish it when known. This we do in studying our rules, and in con- i forming to them faithfully. Is it in this spirit that we submit ? Is it upon such a foundation w^e rest happiness as religious, and can we say with Samuel — Speak, Lord, for Thy servant heareth,^ an^ with St. Paul — Lord, what ivilt Thou have me to do? ^ and with the Psalmist, when speaking in the name of Jesus Christ — hi the head of the hook it is ivritten of me that I should do Thy will. — Ps. xxxix. 9. ^ Jobi 8., ii. 3. St. John iv. 34. ^I. Kings iii. 9. ^ Acts ix, 6, 52 PARTICULAR EX.\MEN. Pause. Act of Contrition. — If I had loved Thee as I ought, O my God, should I not be infinitely happy to enter into Thy designs, through the observimce of my rules? But far from this, I have often, by my conduct, rebelled against Thee. Deign to grant me pardon for the past and grace to amend in the future ; a favor I ask of Thee, by tho merits of Jesus Christ and the intercession of Mary. I make the resolution to THIKTY-FIFTH SUBJECT. OBSERVANCE OF RULES HONORS A RELIGIOUS. Whoever -will glorify Me, him will I glorify. — I. Kings, ii. 30. It may happen without doubt, that by Divine permis- sion, a religious, even pious, fervent and regular, may not possess the sympathies of all his confreres, but let us be well persuaded that there is not one of them, who in the depths of his soul, will not wish to resemble him, in order to share in that joy, that serenity, which shines in his countenance even under the greatest trials. Indeed, who could refuse him the esteem which his virtue merits? What an odor of piety is diffused around him ! For ten, fifteen, twenty years after his departure from a community, and even after his death, this Saint, this man of God, wfill be remembered ; his word will be cited, his good qualities will be spoken of, his piety, charity, zeal, his mor- tification and his modesty. Should those who have the advantage of being acquainted with such a religious need counsel or advice, it is to him they address themselves ; and they commend themselves to his prayers with the greatest confidence. So true is this, that the sure means of acquiring a brilliant reputation, would be to appear to others a virtuous man. But vain would be the attempt to OBSERVANCE OF RULES HONORS THE INSTITUTE. 53 appear so without being truly virtuous ; for hypocrisy could not long disguise itself. It is not, however, in order to be esteemed, that the good religious observes his rules, for he knows well that a reputation for virtue before men would avail him nothing, unless he were so before God. Have we comprehended, or at least, do we comprehend now, that the true merit of a religious is not precisely what appears in his actions, but in what he really is before God? Not in the science or employment in which he is engaged, but in the practice of those solid virtues of his state, of which he constantly gives proof. Let us see, then, what we are before God ; let us see if we can truly say with St. Paul : To me it is a very small thing to be judged by you, or by human judgment He that judgeth me is the Lord. — I. CoK. iv. 34. Pause. Act of Contkition. — I have been very blind, O my God, to seek glory and esteem of men, instead of seeking it in Thee alone, and in the accomjDlishment of Thy will. Par- don me, I implore Thee, through the merits of Jesus Christ and the intercession of Mary my good and tender mother. I make the resolution to THIRTY-SIXTH SUBJECT. OBSERVANCE OF RULES HONORS THE INSTITUTE. Take hold on instruction ; leave it not ; keep it, because it is thy life. — Pnov. iv. 13. Nothing renders an Order more pleasing to God, more useful to the Church, more respected not only before good men, but even before the vicious, than the good conduct and regularity of its members. An edifying conduct, a continual application to duty, a wise and constant zeal for 54 PARTICULAIl EXAMEN. all that concerns the service of our neighbor ; in a word, a perfect regularit}' on the part of a religious, is the plainest proof that the Order merits the blessing of God, the good- will of the Church, and the confidence of the faithful. It is then regularity, that is to say, perfect observance of the rules, which sustains a religious order, which per- petuates it, and which is its honor and glory before God and man. Let us examine now our own conduct. Are we regular? Are we, to our brothers and to our neighbor, subjects of edification? Do we honor our Order, and cause it to be honored by the practice of a perfect regularity ? If all our brothers should resemble us, if all should comport them- selves as we do at home and abroad, would our Institution be a respectable body, conducing to its purposes? If it is tlAis, let us bless the Lord. If, on the contrary, we have reproaches to address to ourselves, let us reform, and say with St. Paul, I will honor my ministry,^ to render it re- spectable and its existence permanent. And let us say with David, A fainting hath taken hold of me, because of the wicked that forsake Thy law. — Ps. cxviii. 53. Pause. Act of Contrition. — I see now, O my God, that it is not precisely talents and exterior works which make the glory and honor of a religious order, but it is the piety, good example and regularity of those who compose it ; yet with how many failings have I not to reproach myself ! What wrongs I have inflicted on my Institute by m}^ disobedience and bad example ! Ah ! deign to pardon me by the merits of Jesus Christ and the intercession of Mary. I make the resolution to 1 Rom. xi. 13. OBSERVANCE OE RULES. 65 ■ THIRTY-SEVENTH SUBJECT. OBSEKVANCE OF RULES CONSTITUTES THE HAPPINESS OF A RE- LIGIOUS. Blessed are the undefiled in the way who walk in the law of the Lord.— Ps. cxviii. 1. God will not be outdone in generosity ; the more we give to Him, the more He renders back to us ; the more earnestly we emleavor to serve Him, the more does He console, animate, encourage and reward us. Hence this sweetness, these divine consolations, this unction, this in- terior peace which the Holy Ghost compares to a contin- ual feast J which the faithful Religious finds in the observ- ance of his rule, and which he would not exchange for all that the world offers him most advantageous, most agree- able, most seductive. It is in tasting, in feeling this happiness, that the good Religious can say with St. Francis Xavier, It is enough, 0 Lord, it is enough ! If such a Religious meets annoyances, he finds relief at the foot of his crucifix, in prayer, in me- ditation, in holy communion, in the practice of some mor- tification, or in offering some sacrifice. Besides, what could trouble a Religious fervent and re- gular, would it be poverty ? The remembrance of Him who had not where to lay His head ^ — makes him think that he is too rich, that he is too much at his ease ; would it be sufferings ? But the sight of his crucifix makes him find them always too sweet ; thus he is led to ask, with St. Theresa, Either to suffer or to die ! or with the hol}^ Madelaine de Pazzi, Not to die, hut to suffer ! Would it be contradictions and humiliations? But he has too great a desire to imi- tate his divine Master, and learn from Him to become meek and humble of hearts Would it be in sacrifices de- manded by obedience? But the grace of Him who was 1 Prov. XV. 15. 2 St. Mat. viii. 20. 3 St.'Mat. xi. 29. 56 PARTICULAR EXAMEN. obedient unto death, even the death of the Gross, ^ sustains him and consoles him ; would it be sicknesses and infirmities ? But the remembrance of his past faults renders these sup- portable to him, nay — even sometimes sweet and agreeable. As this religious serves his Lord with a constant and undivided will, and fulfils his duties with joy, he finds the yoke of Jesus Christ easy and His burthen light.- He may indeed for a time find himself in a state of diyness, or scruple, or anxiety, but ^oon interior grace sustains him, and gives him a resignation which will be to him new sub- ject of consolation. Let us see now if we have any share in this happiness of a veiy regular religious. _ Are we happy in the service of God ? If we are not, let us see what can be the reason. Are we regular? Are we assiduous in aU our exercises? Do w'e perform them with earnestness ? Are we faithful in little things ? Do we shun the world as far as we are able ? Do we attach ourselves to God with all our heart ? In a word, do we seek happiness where it is to be found, and where God has placed it for us ? If it is thus, we may sa}" Avith the prophet : How great is the multitude of Thy sweetness, 0 Lord, which Thou hast hidden for them that fear Thee! — Ps. xxx. 20. Pause. Act of Contrition. — Senseless that I have been! In place of seeking happiness in order, and in observance of my rules, I have perhaps sought it in levity and external gratifications ; and not only have I not found it there, but farthermore, I have offended my God and given scandal to my neighbor 1 Pardon, O my God, pardon me through the merits of Jesus Christ and the intercession of Mary. 1 make the resolution to ’ PhUip. ii. 8. 2 St. Mat. xi. 30. OBSERVANCE OF RULES. 57 THIKTY-EIGHTH SUBJECT. OBSERVANCE OF THE RULES EDIFIES OUR NEIGHBOR AND LEADS HIM TO GOD. We are the good odor of Christ uato God. — II. Coe. ii. 15. Words may indeed have some power over the mind and over the heart, but what are they compared to example ? Example is the lesson most persuasive, most attractive, most efficacious. Example is without reply, without dis- cussion ; it leaves no place for excuse or evasion. It suffi- ces a person to have preserved a little faith, a little good- will, to be, as it were, forced to say : ‘‘ Others observe the rules, are obedient, are assiduous in the exercises, endure the trials of their state, support the privations it imposes ; what they do then is not above natural strength aided by grace ; I am able then to do the same. By their regularity, my brothers insure their salvation — why should I not as- sure mine ? Observance of the rules renders others con- tented and happy, full of joy — why should I not seek to share their happiness ?” How many young persons would have failed in their duty, in their vocation, would have been lost, without the example of some fervent religious ! It is pleasant to live with him who is regular — to be near him, to pray, to act with him ; his presence suffices to animate, to encourage, and to gain the hearts of others to God, Do we comprehend the power of good example? Are we persuaded that the most regular religious of a house is the most useful for the glory of God and the salvation of our neighbor ? Do we act on these principles ? Is our conduct at home calculated to edify, to lead to good, to put to shame the irregular, to sustain the weak, to gain souls to God ? Do fidelity in little things, regularity, appHcation to our 5S rAr.TICUIAR EXAMEN. duties, constitute the subject of our solicitude, of our emu- lation, of our earnest endeavor ? Our conduct, when not in community — has it a tendency to lead others to God ? Our intercourse with our brothers and our pupils — is it such as to make salutary impressions, to leave in their minds edifying recollections ? and can we apply to ourselves what St. Paul says : Your emulalion hath provoked very many. — II. Cor. ix. 2. Pause. Act of Contrition. — I should have edified my brothers, have led them to good, taught them by my example that thy 3 ’'oke is easy and Thy burthen light far from that, I have scandalized them, perhaps, by my irregularities. Ah ! how culpable I am ! But I repent with all my heart,' O my God ! and pray for Thy pai*don. Grant me, by the merits of Jesus and the intercession of Mary, grace to do better in future. I make the resolution to THIRTY-NINTH SUBJECT. VIOLATION OF RULES CONSTITUTES THE UNHAPPINESS OF TUB RELIGIOUS. He that neglecteth his own way shall die.— Prov. xix. 16. Man has need of a certain measure of happiness and contentment. The good religious finds this happiness and this contentment in the consolations he receives from God, in recompense for his fidelity to His rules, and in the ap- proval of his conscience ; but the bad religious — where will he find this happiness ? It will not be in the practice of his rules, because he has not observed them ; it will not be in spiritual consola- tions, for he has not merited such ; it will not be in the testimony of his conscience, for it only addresses him ’ St. Matt. xi. 30. VIOLATION OF BULLS. 59 bitter reproaches on his laxity, on his indifference, on his omissions, on the little benefit which he draws from the Sacraments which he receives, from his examinations, and from all his other exercises. Will he find this happiness in the company of his con-- freres, in the exercise of his occupations ? No, for every- thing is a burden to him, everything is distasteful. Will the irregular religious find this happiness in the world? He imagines so, and in this idea he seeks it, to establish with it certain relations, certain communications; he seeks expedients to procure visits, and to return them ; but not only is the world incapable of offering him anything which would satisfy him, he cannot abandon himself completely to it — he can see it only as it were in passing — that is to say, too much to forget it, and not enough to satisfy, much less satiate him. Hence this uneasiness, this restlessness, this constraint of a soul, which can seldom do that which it would most choose to do, and which is obliged constantly to do that which it would not. Thus the yoke of the Lord becomes every day harder, and His burden heavier. Let us now see how it is with ourselves. Are we happy in our position ? Do we merit, by our piety, our regular- it}^, our fervor, that God should console us? Have we any control of our passions? Do not our inclinations rule over us ? Do we not deserve the reproach which St. Paul addressed to the Galatians : 0 senseless Galatians, who hath bewitched you, that you should not obey the truth, before whose eyes Jerusalem hath been set forth, crucified among you ? — Gal. iii. 1. Pause. Act of Contrition. — O my God, how grieved I am to have sought my happiness and my contentment in remiss- ness and neglect of my duties, instead of seeking it in Thee, and in the fulfilment of my obligations! Pardon GO PARTICULVR EXAMEN. me, through the merits of Jesus Christ and the interces- sion of Mary. I make the resolution to FOKTIETH SUBJECT. VIOLATION OF RULES IS THE RUIN AND THE DISHONOR OF AN INSTITUTE. I have stuck to Thy testimonies, 0 Lord ; put me not to shame. — Ps. cxviii. 31. All Keligious Orders have procured for the Church and for her children the greatest advantages in their begin- nings ; because those who composed them were pious, fervent, and orderly ; but many becoming relaxed, ceased to be useful ; they gradually lost that lustre and reputa- tion which had encircled them, and finally disappeared, leaving only their name, and their sad records in the his- tory of the Church. No ! it is not men of the world, not even the enemies of religious, who have most power to destroy a Religious Order, but rather its own disorderly, sensual, disobedient, self-willed, worldty, discordant members. As the regular religious are the strength and support of their Order, so we may say that the irregular are its destroyers. It is they who sap its foundation, who ruin it, or at least render it useless. It is they also who will be answerable for the good which it might have done, and did not ; for the evil which it might have prevented, and did not ; and for the scandal which it will have given, in place of the edification which it was called on to spread among the faithful. Let us examine now our conduct in this respect, and answer to our conscience. Are we regular? Are we edi- fying ? Do we sustain the Institute by our regularity, or SPIEITU4L EEiVDING. 61 do we undermine it by our failings ? Would our Insti- tute and its rules long exist if it had us alone to sup- port it ? Let us enter seriously into ourselves, and not assume such a responsibility ; let us guard ourselves against in- curring the reproach which St. Paul addressed to the Pomans : The name of God through you is blasphemed among the Gentiles ? — Komans ii. 2i. Pause. Act or Contrition. — I have often said that I loved my Institute, and nevertheless, instead of giving proofs of this by fidelity to my rules, I have perhaps caused it to be despised, through the irregularity of my conduct. I ask pardon for this, O my God, and I firmly resolve to con- duct myself henceforth in a manner so edifying, that I may gain for it the esteem of all with whom I may have intercourse. Deign to render me faithful to it. I ask Thee this through the intercession of Mary. I make the resolution to FOKTY-FIEST SUBJECT. SPIRITUAL READING. Attend unto reading, to exhortation, and to doctrine.— I. Tem. iv. 13. By spiiitual reading is understood, that of a work treat- ing not of things futile, light, amusing, but that of a book pious, edifying and instructing, which leads us to the love of God, to the practice of virtue, to the knowledge of our- selves, to a separation from the world, to the fulfihnent of the duties of our station. A spiritual book thus chosen, becomes a lamp which enhghtens our souls in the paths of virtue ; it is a silent preacher, who tells us the truth without fatiguing us, a 62 TARTICULAR EXAIMEN. ph3’^sician who heals without paining us, a master who reproves without irritating us, a friend who obliges us without importunity. By spiritual reading we learn to know God and His adorable perfections ; by reading we dive into the holy truths of religion ; by reading we learn to know the lives of those men illustrious in sanctity, who have edi- fied the Church by the splendor of their virtues ; by read- ing we learn to become holy ourselves. In fine, is it not often, at the close of a good reading, that an interior voice seems to say to us : “ Why canst thou not do what so many others have done ? Hast thou less interest in correcting thyself of such defects, in prac- tising such virtues, in assuring thy salvation, than those who have preceded thee — who have left thee the souve- nirs of their holy lives, and the help of their good coun- sels ?” Have we made our readings with attention and piety ? h.ave we made them with a desire to profit by them ? have we made application to ourselves of what we found fitting our needs ? have these readings disposed us to apply our- selves well to prayer, self-examination, etc. ? — in a word, have we gathered from them fruit for our spiritual ad- vancement ? Have we chosen pious books which speak to us of God, of Jesus Christ our divine Saviour, of Mary our good mother, of the virtues proper to our state, of poverty, of holy purit}", of obedience, humility, modesty, of mortifica- tion, of zeal for the salvation of souls ? Have we not, on the contrary, employed much time in the perusal of curious works, futile, and more liable to distract us than to keep us recollected in God ? Have we not sought in them elegance of language rather than a profitalfie subject ? Have we not rendered this occupation useless through SPIKITUAL CONTERENCES AND THEIR UTILITY. 63 our want of application, and have we not even omitted it through indolence and indifference to our perfection ? Let us take for a model that holy proselyte who merited the grace of baptism, by reading holy books, and imagine that it is of us that the holy Deacon Philip asks if we meditate and understand that which we read ? — Acts viii. 30. Pause. Act of Contrition. — Permit not, Lord, that I render useless this means of salvation which Thou hast placed in my hands. It is true that, by reason of my abuse of it, I well merit to be deprived of it ; but Thou art rich in mercy, and I promise to make my spiritual readings more useful than I have hitherto done. I hope, through the merits of Jesus Christ and the intercession of Mary, Thou wilt bestow Thy blessing on this exercise, and grant me grace to profit by it. I make the resolution to FOKTY-SECOND SUBJECT. SPIRITUAL CONFERENCES AND THEIR UTILITY. The word of God is living and effectual. — Heb. iv. 1. How good and how pleasant it is for brethren to dwell together in unity,'' having but one heart and one soul It is not less so to hear them mutually exhort each other to the prac- tice of virtue ; to hear one speak of the love of God and our neighbor, of zeal for the salvation of souls, and es- pecially for the instruction of the poor ; another— of the grace of the holy vocation to a religious hfe ; this one — of es- trangement from the world, and of the distance at which it should be kept by evgj.-y one consecrated to God ; that one — of the merits of obedience, poverty, mortification. * Ps. CXXX. 1. 2 Acts iv. 32. 64- PAETICULAR EXAMEN. modesty, and those other virtues which are the essence of the religious life. How beautiful, how edifying it is, to see the members of a pious community united in one spirit, to listen to the words of life and salvation addressed to them ! How beautiful to see them, to hear them, mutually excite each other to the love of God, and of Jesus Christ our Lord, fol- lowing the example of the Seraphim, who beat their wings, so to say, to acquire more zeal, if possible, for the glory of God, and more love for His adorable majesty ! How beau- tiful, how edifying it is, to see these admirable merchants of the kingdom of Heaven constantly seeking to combine the means most efficacious to assure their eternal for- tune ! Skilful and indefatigable physicians, they study with the greatest care the means most proper to heal the wounded soul, and to make it live that supernatural life to which it is called. Is it thus we have taken part in spiritual conferences ? nave we not, on the contrary, assisted at them with dis- taste, even so as to awaken scandal by our lukewarmness and indifference ? Have we listened with attention to what was said, or profited by it? have we considered that, feeble as we are in the practice of virtue, and with so little con- trol over ourselves, it is infinitely useful to us to hear spoken of, the virtues befitting us, and the motives which should engage us to practise them ? do we apply to our- selves the words of St. Paul : Teaching and admonishing one another in psalms, hymns, and spiritual eanticles / that is to say, by the word of God? Finally, have we not been like that seed which fell upon a rock, and as soon as it was sprung up, it withered away, because it had no moisture ? — St. Luke viii. 6, 13. Pause. Act of Contrition. — O my God, how often I have for- * Ooloss. iii. 18. CONYEESATIOKS DUEING EECEEATIONS. 65 gotten Thy presence during spiritual conferences ! I have failed in respect for Thee and Thy Divine word ; I ask pardon and grace to correct myself, through the merits of Jesus Christ my Saviour, and the intercession of Mary. , I make the resolution to FOETY-THIRD SUBJECT. CONVERSATIONS DURING RECREATIONS. If any man speak, let him speak as the words of God. — I. St. Peter iv. 11 . Let no evil speech proceed from your mouth. — E phe. iv. 29. The mind, as well as the body, has need of taking, from time to time, some rest, in order to renew its forces, or it would become enervated, and incapable of acting with that attention and fervor which the service of God de- mands. It is in these intentions that most founders of religious orders have assigned to their spiritual children some moments of recreation after rej^ast. They have at the same time prescribed the manner of taking this relax- ation. They have desired that all which passed then should be orderly, and to the edification of our neighbor. Entering into these views, have we taken this exercise as if in the presence of God, having for its object only His glory and our salvation ? Have we avoided, at such times, both in our conduct and in our words, all that might pain our brothers? Have we never disturbed good order by frivolities and misplaced pleasantries, interrupt- ing others to obtrude our opinions, and under the influ- ence of self-love, assuming that we were able to speak better, know better, and understand better than others ? Have we not scandalized our brothers by unbefitting dis- courses, b}^ a spirit of contention, desiring always to prove ourselves right, and to make our opinions predominate? CG PARTICUL^vn EXaMEN. Have we never been wanting in charity, giving pain to those present, speaking evil of the absent, and especially of those invested with authority, whether in the ecclesi- astic or civil order, or those in our own ? Have we, during these recreations, spoken of God, of virtue, of our duties? Have we striven to do good, yet without affectation ? Do we take the necessary precau- tions to render our conversations useful, agreeable, or at least supportable to all, as far as possible ? Do we oblige ourselves to put in practice what St. Paul recommends, speaking of pious conversations : If anything he revealed to another 'sitting, let him come forward to speak, and let the first hold his peace. For you may all prophesy one by one that all may learn, and all may be exhorted. — I. Coiun. xiv. 30. Pause. Act of Contrition. — O my God! I ask pardon of Thee for all the faults I have committed in recreations, in not speaking of Thee and Thy attributes, of the wonders Thou hast performed, and of the virtues which Thy servants have practised to please Thee. I have chosen to entertain m^^self with trifles and frivolities, because often I have been devoid of Thee, through inattention at prayer and spiritual reading, and the reading at table, being ordina- rily too worldly, too much occupied with useless things. Pardon, O Lord, this want of respect for Thy divine presence, and this bad example which I have given to my brothers. I ask it, through the merits of Jesus Christ, Thy Son, and the intercession of the most holy Virgin Mary, my good Mother. I make the I'esolution to CONSCIENCE. 67 FOETY-FOUETH SUBJECT. CONSCIENCE. All that is not of faith is sin. — Eom. xiv. 23. Conscience is a light which God has placed within us, by which man, aided by grace, may render testimony to himself of the good or of the evil which he does. Conscience is a mirror which reflects all our deeds ; it is a book in which are inscribed all the actions of our life , it is a tribunal before which our thoughts and acts, in a word, our entire life, is exposed, to be compared with the obligations imposed upon us by the commandments of God and the Church, and the duties of our profession. It is that interior voice which cries without ceasing to the ears of the soul — Perform this good deed, practise this virtue, because God wills it ; but reject that thought, because it is evil ; resist that desire, because it is sinful ; avoid that action, because God has forbidden it ; permit not yourself that step, because it will be the beginning of your ruin ! Let us then hear that voice with the greatest docility ; let us not permit ourselves to be deceived by the enemy of our salvation, nor allow ourselves to be surprised ; let us satisfy our consciences, lest perhaps the adversary de- liver thee to the yudye' Let us think on these words, ad- dressed to the Bishop of Laodicea : Thoa sayest I am rich, and made wealthy, and have need of nothing, and knowest nol that thou art wretched and miserable, and poor and blind, and naked . — Apoc. iii. 17. Pause. Act of Contrition. — O Jesus, my way, my truth, and my life h I ask Thy forgiveness for having so often neg- lected to follow the lights of my conscience, for having ’ St. Matt. V. 25. 2 St, John xiv. 6. 68 PAimCULAll EXAMEN. SO often, like the impious Herod, killed Thy precursor, in resisting Thy inspirations. Pardon me, I conjure Thee, by the merits of that adorable blood which flowed from Thy sacred heart, and by the intercession of Mary, the mirror of justice. I make the resolution to FOKTY-FIFTH SUBJECT. KNOWLEDGE OF ONe’s SELF. I am the man that sees my poverty. — L am. iii. 1. We apply ourselves eagerly to human sciences by reason of the satisfaction we find in them ; but it is not so with the study of ourselves, the study of our consciences, be- cause that humiliates us, and preaches to us penance and reformation. This knowledge is nevertheless necessary and indispensable to our salvation. It is absolutely necessary for us to hold communion with oui’selves, that we may know by what spirit we are animated, to what we are inclined, what we most desire, what we seek after with the gi^eatest avidity, what motives actuate us, and in what state we find our consciences. We must know our evil intentions, in order to combat them ; our faults, that we may eradicate them ; our sins, that we may confess and do penance for them. “ O my God,” said St. Augustine, “ grant that I may know Thee, and know myself ; that I may know Thee to love and esteem Thee, and know myself to despise, humiliate and punishT Do we know ourselves ? What have we been ? what are we? what do we say of ourselves? what do we think of oui’selves ? what do our brothers say of us ? what do they think of us? what do the Angels say of us? what is it God Himself says of us ? Have we lively faith, a firm hope, an ardent charity ? KNOWLEDGE OF ONE’S SELF. G9 What is that which reigns in our hearts ? is it grace ? is it sin ? is it nature ? Do we profit by the Sacraments which we receive? A single communion suffices to make a saint ; what benefits have we drawn from ours ? a single confession may suffice to convert a great sinner, and ours — have they removed from us a single fault? have they procured us a single virtue ? How do we make our prayers, our supplications, our readings ? How do we recite the Rosary ? What is our charity for our neighbor ? Are we zealous for our own salvation, and for that of those whom Providence has confided to our care? Have we any control over our senses ? Do we observe silence, according to our rules ? Do we not often sin in words contrary to charity, words of mur m ur- ing and discontent? Do we guard our modesty, never permitting ourselves a single glance which might leave a bad impression? Are we reserved with regard to people of the world, never permitting to ourselves any unreasonable inter- course, any step, any visit, not necessary, and without permission? How do we respond to gTace ? instead of being guided by its salutary suggestions, are we not so unhappy as to resist and repulse them ? Do we not suffer ourselves to indulge in self-love, in sentiments of pride, of vanity, a desire for honors and praises ? Instead of opposing our inclinations by penance and mortifications, do we not favor them, by seeking our own comfort and ease ? Alas ! we occupy ourselves with a thousand trifles ; we study the defects of others, their inclinations, their char- acters, forgetting often that we are more culpable than they ! Let us, then, examine ourselves, and let us see whether 70 rARTICULAR EXAMEN. we can say with St. Paul : I am not conscious to myself of anything ; yet am I not hereby justified, but He that judgelh me is the Lord. — I. Cor. iv. 4. Pause. Act of Contrition. — Lord, grant that I may know my- self and know Thee ! that I may know my defects and my evil inclinations to combat and overcome them ; that I may know Thee, O Beauty ! ever ancient and ever new, to love Thee ever, more and more. I ask Thy pardon, O my God, for having so seldom applied myself to know Thee and know myself ; deign, I pray Thee, to grant me, by the merits of Jesus Christ and the intercession of Mary, the necessary graces and lights to make rapid progress in this double knowledge. 1 make the resolution to. .... . FOKTY-SIXTH SUBJECT. GENERAL EXAMEN OF THE DAY. Give an account of thy stewardship.— S t. Luke xvi. 2. By this general examination we do not understand pre- cisely that which is made for a general confession, nor even that made to prepare for an ordinary confession, but only that which every good Christian, and much more every person consecrated to God, should make, each even- ing, before lying down to sleep, in order to render to himself an account of the day, by a knowledge of what he has done, of good or of evil, during that time. This examen is of very great utilitj^ : First, to render us more humble at the sight of the faults we daily commit, and of the little good we do. Secondly, to dispose us to appear before God with greater confidence, if He should judge proper to call us to Him during the night. Thirdly, GENERAL EXAMEN OF THE DAY. 71 to save onr soul from being enveloped in a multitude of defects which insensibly would blind it, would render it callous to offending God, and expose it to forget, or wil- fully neglect, to accuse itself, at the holy tribunal of pen- ^ ance, of certain even considerable faults. What is our conduct in this respect ? Do we, before lying down to sleep, examine ourselves ? Do we render an account to ourselves of our thoughts, our words, our actions ; of our prayers, our pursuits ; of our relations with our brothers, with our pupils, with their parents, and others with whom we have had intercourse? Do we question our memory on the souvenirs which have occu- pied it, our heart upon its sentiments, our will on its deeds ? our eyes on their uses, our hands on what they have accomplished, our feet on their steps ? Is it in the presence of God ? Is it seriously ? Is it with profit ? Do we enter into the feelings of the penitent king when he exclaimed : Mij iniquities are gone over my head, and, as a heavy burthen, are become heavy upon me / but I will trust in Thy mercy, for a contrite and humble heart, 0 God, Thou wilt not despise. — Ps. 1. 19. Pause. Act of CoN'rarnoN. — O, how confused and humiliated I should be, O my God, if each evening I seriously exam- ined my conscience ! How many thoughts, how many words, how many actions, how many omissions I should have to reproach myself with ! But I reproach myself for them now. Lord, and I humbly ask Thy pardon for them, by the merits of Jesus Christ and the intercession of Mary. / make the resolution to ’ Ps. xxxvii. 5. 72 rARTICULAR EXAMEN. FORTY-SEVENTH SUBJECT. THE NECESSITY OF THE EXAMEN, I passed by the field of the slothful man, and behold it was all filled with nettles. — Pnov. xxiv. 30. The conscience of one who does not examine himself is like the field of the slothful man, where brambles and thorns stifle the good seed. It is a dark dungeon, which light never penetrates ; it is a criminal about to appear at the tribunal without having provided aught for his de- fence. On the contrary, all is clear, all in order, and all ready with him who examines himself with care. He is indeed a criminal who must be judged, but his defence is per- fectly prepared, his defenders are instructed, he has made for himself a friend of his Judge, he has gained over his witnesses, he has destroyed that which would have con- victed him, that is to say, his sins, by contrition, confes- sion, penance. Without doubt man knoweth not to a cer- tainty, whether he he worthy of love or hatred but he has a hope well founded that he shall escape condemnation, for he has himself condemned all, punished all, expiated all. Does conscience render us this good testimony ? Have we done all we could, by the aid of grace, to know our- selves well ? Have we asked the light of the Holy G-host before making an examination ? Have we implored the succors of Mary, the tender mother of mercy and the ref- uge of sinners ? Have we sounded the innermost recesses of our conscience ? Do we know it ? Can we be tranquil on its state ? If we were obliged at this moment to ap- pear before God, would we have nothing to do, nothing to repair, nothing to clear up ? To prevent the unhappiness with which we are menaced, let us ourselves examine our- selves, judge ourselves, condemn ourselves ; and let ua ^ Eecles. ix. 1. QUALITIES THE EXAMEN SHOULD POSSESS. 73 not wait until the great Judge of the living and the dead shall come to search Jerusalem with lamps, ^ to visit the in- nermost recesses of a disordered conscience. Let us not forget that one day the book of consciences will be opened. Then will be rendered unto everij man according to his loorks p and these shall go into emrlasting punishment, but the just into life everlasting. — St. Matt. xxv. 46. Pause. Act of Contrition. — O Lord, if I have so many faults to deplore, if I have so little virtue, it is because I do not interrogate myself, it is because I make my examination badly. It is because I desire neither to correct myself, nor know myself, lest I should be tormented by the re.- morse of my conscience. I ask Thy pardon, O my God, for having so grievously forgotten myself on this point ; grant me grace, through the merits of Jesas Christ and the intercession of Mary, to make my examen better hence- forth. I make the resolution to FOETY-EIGHTH SUBJECT. QUALITIES WHICH THE EXAMEN SHOULD POSSESS. I will search Jerusalem with lamps.— »Wis. i. 12. An examen, to be weU made, should possess the follow- ing qualities : 1st. It should be serious, that is to say, made with all the attention and application which so important an act demands. 2nd. It should be sincere ; that is to say, adapted to make us know ourselves, such as we are. 3d. It should be exact and thorough, taking cognizance > Wis. i. 12. 2 St. Matt. xvi. 27. 74 rARTICULAR EXAMEN. not only of our faults, but also of tlieir causes ; of the ino- Hvos which impelled us to commit them, the diverse cir- cumstances which accompanied them, and the consecpien- ces which followed them. 4th. It should be strict; that is to say, we ought not to flatter ourselves, to excuse ourselves, to seek to justify our wrong-doings, but to render ourselves justice, to recognize ourselves frankly and truly for that which we are. 5th. It should be daily ; that is to say, never should we retire to repose at night without having well done it, or having compensated, if it has been omitted or made super- ficially. Gth. It should be frequent ; that is to say, whoever de- sires to preserve his soul j)ure and correct his failings, will never omit his self-examen after each important action ; at least, he will make it a duty each evening, before he re- tires to rest, as has already been said. 7th. It should be accompanied by a sentiment of hu- milit}^ at the sight of faults, and perhaps sins, of which we have been guilty during the day — of graces which we have abused, and of our forgetfulness of the presence of God. 8th. It should be followed by a sincere sorrow for hav- ing so deeply and so often offended God ; a God so good, so lovable, so charitable, so beneficent. 9th. Finally, it should be accompanied by a firm and effective resolve to sin no more. Is it thus we act ? Do we imitate the holy King Ese- chias, who said — I will recount to Thee all my years, in the bitterness of my souL^ And the illustrious penitent King — Now have I begun ; this is the change of the right hand of the Mod High^ Henceforth, I will be Thine, O my God! Pause. Act of Contrition. — What am I before Thee, O my God ? Ami righteous? Am I a sinner? Am I for Thee an ob- 1 Isaias xxxviii. 15. ^ Ps. Ixxvi. 11. PAKTICULAR EXAMEN— ITS IMPORTANCE. 75 ject of love or an object of hatred ? Ah ! I pray Thee make me to know whatever in me displeases Thee ; shed here the light of TJi}^ grace, and grant that I may repent and amend myself. I ask of Thee such grace, by the merits of J esns Christ and the intercession of Mary, 1 make the resolution to FOETY-NINTH SUBJECT. PARTICULAR EXAMEN ITS NATURE AND IMPORTANCE. I will pursue after my enemies and overtake them ; and I will not turn again till they are consumed.— Ps. xvii. 38 . By particular examen is understood the investigation, not of faults which have been committed perhaps during a lifetime, or during a 3^ear, or week, or even a day, but that of a single defect, or some individual habit of which we desire to correct ourselves. Particular examen may be of great utility. Hence all the Saints have recommended such to those who desire to make progress in virtue ; and besides, the experience of every day proves perfectly that those who profess to at- tack all their failings at the same time, and to correct all, eradicate none ; and that after many years passed in re- ligious life, they will be as imperfect as at its commence ment. It is not so with one who addresses himself seriously to one defect, or the cause which produces it ; it is more easy for such to apply himself to it, to account for it, and to take means to extirpate it. Is it thus that we have regarded particular examen ? Have we considered tliis exercise as one of the most im- portant of the day? Have we performed it at the time {ind i)lace fixed liy tlie rule ? Have we done so seriously, and without self-flattery ? Have we done so with perse- verance? Have we occupied ourselves in earnest with the 76 PAETICULAR EX.VMEN. defect we desired to correct ? Have we felt the wrong we should do ourselves if we permitted it to gain strength within us? Have we excited in our heart sentiments of sincere grief and a salutary shame, for the little courage we displa}^ in eradicating from it what is displeasing to God? Have we taken any practical means to make, at certain moments of the day, acts of virtue opposed to this defect ? Finally; do we appreciate the sense of those words which the Prophet addressed to the people of Israel ? He will consume these victims in thy sight, by little and little, and by degrees. Thou wilt not be able to destroy them altogether . — Deut. vii. 22. Pause. Act of Contrition. — I have within me a defect which undermines the health of my soul, and it is perhaps that of which I know least, because my self-love hides from me its deformity. Pardon me, O Lord, my negligence in my examens, and give me courage to make now such an one as I shall be satisfied with having made when I shall enter into, eternity. I ask of Thee the grace, by the merits of Jesus Christ and the intercession of Mary. - I make the resolution to FIFTIETH SUBJECT. MEANS OF RENDERING OUR EX AMEN EFFICACIOUS. If we would judge ourselves, we should not be judged. — ^I. Cor. xi. 31. If we would prepare ourselves for the reckoning which God will one day demand of us, let us take the means indicated to us by the masters of spiritual life. Let us arraign ourselves, says St. Augustin, at the tri- bunal of the Sovereign Judge, and call our soul to a serious examdn. Let us be the scrutinizers of our own works, and interrogate our thoughts, words, actions and PREVENTATIVE EXAMEN. 77 omissions. Let us question our mind, our memory, our will, and our heart ; and demand an account of our eyes, our tongue, our hands, and our feet. Let us use the liv- ing light of our conscience to discover, not that wdiich we appear to be in the sight of men, but that which we truly are before God. Let us see what sentence we could justly pronounce on ourselves. Would we dare to say that we are worthy of Heaven ? that we could present ourselves there without fear of being repulsed ? Alas ! have we not more reason to cry out with David : 0 my God, enter not into judgment with Thy servants For if Thou, 0 Lord, wilt mark iniquities. Lord, who shall stand it P Let us then judge ourselves ; before judgment, examine thyself, and thou shalt find mercy in the sight of God. — Eccles. xviii. 20. Pause. Act of Conteition. — Thou hast seen me, O Lord, when I presented myself before Thee to examine my conscience, yet without being truly animated by a sincere desire to correct myself ; Thou hast seen my idleness, and Thy paternal heart has sorrowed over the estrangement of an ungrateful child. I ask pardon of Thee, O my good Father, by the merits of Thy very dear Son, and the in- tercession of Maiy. I pray also for the grace to make my future examens in a manner more profitable. I make the resolution to FIFTIETH SUBJECT. (OONirstTED.) PREVENTATIVE EXAMEN. What I say to you, I say to all, Watch. — St. Mark xiii. 13. Our most ordinary faults, our habitual faults, are often > Ps. cxhi. 2. 2 Ps. cxxix. 3 78 rATtTICULAR EXAMEN. more disagreeable to God than we think, because they are almost always voluntary in their causes. And, in- deed, does not experience teach us that these faults, so often repeated, are almost always accompanied by circum- stances which we might have foreseen, and consequently might have avoided ? We know very well, for example, that if we have had the unhappiness to relax in virtue, it is because we have neglected our prayers, our meditations, our readings, our exercises ; that if we have succumbed to this or that temptation, it is because we have permitted to ourselves such a step, such an intimacy, such an intercourse, such idle gazing — because we have repressed some inspiration, despised some remorse. It will be easy for us, then, with the grace of God, to correct ourselves erf these habitual faults, of these faults of circumstances, if we have any zeal for our salvation, any desire to give ourselves wholly to God. Let us force ourselves, then, to enter into this way of sanctification, and in the morning of each day let us make carefudy our examination of prevention ; that is to say, let us recall to our memory the diverse circumstances which might, during the day, cause us to fall again into the faults we have had so much reason to deplore. Let us resolve not to tread again that road in which our foot so often struck a stum- bhng-block; not again to approach that thornbush which has so often rent our robe of innocence ; not again to trample down that hedge of defence, our rules, the reason why the infernal serpent has so often bitten us — to avoid some certain meeting, some certain intercourse, which has been to us so fatal ; to partake no more of that cup, that food, which has caused us so much suffering. Let us re- call to our memory the regrets which these faults have occasioned us, the promises we made on this subject to REFORMATION OF CHARACTER. 79 those who direct us, the resolutions we have taken, and let us renew them often from the bottom of our heart. Let us also forecast the good which we wish to do, with the grace of God, the virtues we wish to i^ractise, the sac- rifices we wish to offer, and the intentions which ought to accompany them. If it is the day, the eve, or the day following Commu- nion or Confession, let us take some means to prepare ourselves for it, or to thank God for the graces which He has deigned to communicate to us. Is it thus we have hitherto acted ? Let ns remember that if we wish to sanctify ourselves, we must take the means, that what things a man shall sow, that also shall he reap and that it has been said, They shall sow wind, and reap a whirlwind. — Osee viii. 7. Pause. Act of Conteition.— Alas ! Lord, I acknowledge to my shame, that I have never seriously taken the means to govern my inclinations, and overcome my bad habits. I have never undertaken, in good earnest, the salutary prac- tice of a preventative examen. I ask Thy pardon, O my God, and I implore, without delay, the succors of Thy grace, that I may draw henceforth from an exercise so important the fruits of salvalion attached to it. For the end, I make the resolution to FIFTY-rmST SUBJECT. REFOEMATION OF CHARACTER. Be reformed in the newness of your mind Rom. xii. 2. Our Lord being the perfect model to which all the ser- vants of God should be conformed,^ let us see how far we have imitated Him in the conduct of our life, and in in- tercourse with our brothers. ’ Gal. vi. 8. 2 Rom. viii. 29. so PARTICULAR EXAMEN. In place of being like our Divine Saviour, meeh and humble of heart, ^ have we not been proud, filled with our- selves, egotistic, wishing always to domineer, to be in the right; giving ourselves little concern about others, so long as we were satisfied, so long as we had what we coveted? Have we not been jealous, envious, enduring only with pam the success of others ? Have we not been rancorous, vindictive, unable to forget the wrongs which have been done us, even Avhen they had no reality except in our own prejudices ? Have we not shown a capricious character, taking pleasure in opposing others ? one of those, easy to take offence ; who finds trouble in everything, even in that which has for its object only to give them pleasure? To sum up all, in a word, are we not of that unsocial character which not only cannot bear with others, but which goes so far as not even to bear with itself ? It is then very important that he who desires to live in a community should eradicate from himself all these bad principles. God, religion, edification, demand it ; our tranquillity in this world and our happiness in another de- mand it no less ; for no one is more unhappy than a man obliged to live in a religious community possessing a bad disposition, because everything wearies him, everything fatigues him, eveiything crucifies him ; and what is most unfortunate, he is crucified without merit. Let us see now how it is with us. Are we careful to repress in ourselves all that might render us burdensome to others, wearisome to ourselves, disagreeable to God, and wiiich might become to us the first step to our ruin? Let us not pass lightly over so important a subject ; let us be persuaded that if we desire it, we shall easily be able to correct ourselves, for grace will never be wanting to om’ good will. If we remain thus subject to a thousand 1 St. Matt. xi. 29. REFOIl]\LVTION OF NASCENT FASSIONS. 81 diverse passions, let us dread the menaces which the Holy Spirit addresses to us in these words : His hones shall he filled with the vices of his youth, and they shall sleep with him in the dust . — Job xx. 11. Pause. Act of Contrition. — O my God, Thou knowest the thoughts ' of men, that they are vain Thou knowest that through a bhnd self-love I have not labored hitherto to destroy in myself the faults which displease me so much in others. I ask pardon for it, O my God, and I i)ray Thee to grant me powerful graces, for I desire earnestly to undertake the task of amendment. For my success I rely on the pro- tection of the divine Kedeemer of mankind, and the inter- cession of Mary, the mother of mercy. I make the resolution to FIFTY-SECOND SUBJECT. REFORMATION OF NASCENT PASSIONS. The rod and reproof give wisdom. — Pnov. xxix. 15. We are all born with evil inclinations ; that is to say, we are naturally inclined to pride, to anger, to revenge, to a love of our ease, to sensuality, and to a thousand other unruly dispositions. These dispositions, born with us, also grow and become strong with us, so that unless we strive incessantly to combat and destroy them, they end by ruling and tyrannizing over us. These passions are like evil weeds, brambles and thorns in the vineyard of our souls ; if we do not uproot them as soon as they appear, they throw out such strong fibres that it is almost impossible to tear them away. They are like a spark, which, falling on inflammable material and not immediately extinguished, causes an irreparable con- 2 Ps. xciii. 11, 82 rARTICULAR EXAMEN. flagTation. They are dangerous maladies, which might have been cured betimes, but which, having fastened them- selves little by little on the mass of the blood, have cor ruj^ted it, and become mortal. It is necessary from the beginning to attack these pas - sions, to arrest these bad inclinations, to combat them with strength and constancy, without being discouraged, even though we be sometimes overcome, but endeavoring rather to win new strength, new courage from each fall. To combat the passions is difficult, for here we must struggle with ourselves ; we must weary and contradict ourselves ; we must repulse what nature loves, and attach ourselves to that which it repulses. ■ This contest is long, for it lasts through li/e ; but it is necessary, it is indispensable, and above all, it is pressing, and it must be immediately begun. Is it thus that we act? Do we struggle against our passions ? Do we do it with courage and perseverance ? Do not our defects discourage us ? Have we recourse to God, calling on Hun from time to time with J eremias ? Convert us, 0 Lord, to Thee, and we shall be coiwerted and with David : Arise, 0 Lord, help us, and redeem us for Thy Name sake ^ — be with us in the midst of the combat. Pause. Act of Contrition. — I am very weak by myself, O my God, and instead of asking Thy assistance to combat my passions, I have allowed them to grow and strengthen ; can I, then, be astonished if, like impetuous torrents, they have submerged me, and dragged me into a multibide of failings ? Pardon, O my God, pardon, through the tuerits of Jesus Christ and the intercession of Mary. I make the resolution to Jcr. Lam. v. 21. 2 Ps. xliii. 25. THE EULING PASSION. 83 FIFTY-THIRD SUBJECT. THE RULING PASSION. I will go now and take away the reproach of the people.— I. Kings svii. 36. In observing closely our conduct for several days, in ex- amining seriously our conscience, it will be easy for us to see that we have all some particular inclination ; a pen- chant, especially our own ; in one word, a ruling passion. There are two things to be considered with regard to our ruling passion — its cause and its effects. We faU often into a grand delusion on the subject of this ruling passion, by taking the effect for the cause. We only see the fault ; we count the falls ; we seek to correct ourselves, but we do not succeed, because we do not go back to the source. We perceive water on the floor ; day after day we dry it up, but the water continues to fall, because we do not replace the tile. We feel acute pain in our hand ; we bathe it, but the pain increases, because we do not draw out the poisonous thorn which has pierced it. An apartment is cold ; in vain do we cover ourselves, for we neglect to close the crevice through which the wind enters. It is thus with our ruling passion ; it is that wdiich we should lay bare, by going from effects to their causes ; it is this cause which should be attacked. We have certain temptations ; let us see if the cause is not to be found in the immodesty of our looks, in our pride, in our immortification ; let us see if it is not in our want of fervor in prayer, which deprives us of the strength- ening graces of which we have need. Let us see, farther, what it is we seek with the greatest eagerness, wJiat w^e desire most ardently, of what we think most often, what occupies us the most, what disquiets us the most ; what torments and troubles us — this must indeed be our ruling passion. 84 rARTIOULAR EXAMEN. Do we know our rulingr passion ? Do we know the cause of our frequent falls? Are we disposed to attack this Goliah ? Do we arm ourselves like David with strength and courage ? Do we place our confidence in.God, and say with the prophet : He revealeth deep and hidden things, and knoweih what is in darkness, and light is loith Himf^ Deign to communicate this light to me, and I will pursue after mine enemies and overtake them, and I will not turn again till they are consumed. — Ps. xvii. 38. Pause. Act of Contrition. — My God, I know that I have within me, in the depths of my soul, a ruling passion, the especial enemy of my salvation ; and instead of combating it, I caress it, I nourish it, I indulge it ! Pardon, O my God, pardon, and ^ive me strength and courage to undertake seriously to conquer my ruling passion. I ask of Thee this gTace, by the merits of Jesus Christ and the interces- sion of Mary. I make the resolution to ^ FIFTY-FOUPTH SUBJECT. HOW A PARTICULAR EXAMEN SHOULD BE MADE. He will consume these nations in thy sight by little and little, and by degrees. Thou wilt not be able to destroy them all together. — Deut. vii. 22 . In the general examen, by frequent returns upon our- selves, we learn to know ourselves ; but to correct our- selves, it is essential to make use of a particular examen, which consists in undertaking only a single defect at a time. In order to render this exercise profitable, we should seriously examine what is our ruling passion ; that is to say, the defect, the inclination, which brings most evil 1 Dan. ii. 22. HOW A PARTICULAR EXAMEN SHOULD BE MADE. 85 to our souls, wliicli is the cause of our most frequent falls, which arrests us most effectually in the path of virtue, and take it for the subject of this particular examen. It is advisable also to consult our confessor and director, in the choice of the subject. This subject once decided, determined, we should from time to time enter into ourselves, and see what has been our course in regard to this defect ; but above all, we should assign some moments during the day to read the subject of our examen, then review in our minds the oc- cupations of the last twenty-four hours, note the number of our failings relative to this fault, compare them with those of the day before, and take some very earnest means to correct ourselves. We should thus pursue one defect until we have eradi- cated it ; should pursue it at least from one confession to another. The resolution to amend and live better, since it forms an essential part of this exercise, should be well establish- ed and determined ; we should set apart fitting moments to renew it, and to fulfil it with the greatest exactitude. To determine ourselves to this, let us reflect on what the author of the imitation says : “//’ we should correct one defect every year we shoidd soon be perfect’' Alas ! do we not do quite the contrary? And are we not forced to ac- knowledge that as we advance in age, the more imperfect we become? In order to avoid such a misfortune, let us make one particular examen carefully ; let us make it with exacti- tude, let us make it with profit. Let us attack vigorously our defects one by one ; let us destroy them or they will destroy us. Let us apply to ourselves what the king of Syria said to the generals of his armies : You shall not fight against any, small or great, hut against the King of Israel only p that is to say, against the ruling defect ; and to in- J HI. Kings xxii. 31. 86 r.vrvTicuL.ui examen. cite ourselves to fight wfitli more ardor and fidelity, let us fear lest we incur the penalty inflicted on Saul, who de- served to be repulsed by God because he spared Arjarj, and the bed in the flocks of the Amalekites. — I. Kings xv. 9, 29 . Pause. Act of Contrition. — O 1113^ Saviour, Thou didst sweat blood and water during long years to assure my salvation, and I, cowardly and indolent, dare not undertake the de- struction of a single fault which may cause my rufii ! Par- don me. Lord, this indifference, and give me, by Thy infi- nite merits, and by the intercession of Thy tender Mother, the coui’age and resolution to amend in earnest. 1 make the resolution to FIFTY-FIFTH SUBJECT. MANIFESTATION OR ACCOUNT OF CONSCIENCE. He that hideth his sins shall not prosper ; but he that shall confess and forsake them, shall obtain mercy. — Pbov. xviii. 13. Manifestation of conscience is the declaration of our in- terior dispositions, of the manner in which we conduct ourselves, of the nature of our troubles and tenij^tations, made to a person who holds for us the place of God. We should make this declaration, this rendering of our account with humility, with frankness, accompanied with the greatest docility for the advice which is given us. We should perform this exercise with sentiments of hu- mility, with a view to our sjiiritual infirmities, o'lr imiio- tency for all good, and the great need we have of being enlightened, sustained and encouraged. This declaration should be made with frankness, that is to sa}'', without evasion, without disguise, without mental reserve, taxing ourselves, above all things, to make known that which Satan, self-love, or the fear of reproof would ACCOUNT OF CONSCIENCE. 87 lead ns to dissimulate ; as, for instance, certain tempta- tions, certain steps made or projected ; wliat might result from our intercourse with the world, out* pupils, etc. Our incertitude with regard to our vocation, our distastes for our employments, our repugnance for our exercises, in a word any thing which might become an obstacle to our salvation. St. Anthony says : ‘‘ A religious ought not to take any step, nor say any word, nor even drink a drop of water in his cell, without making it known to his direc- tor and the venerable De la Salle requires of each one that he make known with simphcity all that passed within him. It is of much importance also to make known the causes of the spiritual miseries which we experience ; the occa- sions which we give to our minds to w^ander, to our hearts to misplace attachments, and to Satan to tempt us. The account sliould be accompanied by a sincere inch- nation to profit by the exercise and to foUow the advice which wiU be given to us. We should perfectly under- stand that without this disposition the exercise will be of no advantage ; no more than would remedies prescribed by a good physician, but which the sick man would not take. Let us examine now if we have entered into these dis- positions. Have we made up our account with exactness, following our rules ? Have we made it with frankness and truth ? Have we. overcome the repugnance which we may have experienced to make ourselves known exactly ? Have we been able to say, after this pious exercise, that our di- rector had in reality the key of our conscience, and that he would be able to steer us safely to port? Let us think of this seriously and never forget these words : He that is perverse in his ways shall fall at once . — Pkov. xxviii. 18 . Pause. Act of Contrition. — O my God, my Saviour, Thou 88 PAETICULAIl EXAMEN. knowest my spiritual misery and my ignorance, but Thou art infinitely rich in mercy’ and in wisdom. Give to those who hold towards me Thy place, the lights and graces needful to them, that they may conduct me to Thee ; and to me, the docility to receive and j)ractise their advice. Deign, O my God, to have pity on me ; pardon the faults I have committed in my intercourse with my superiors and the director of my conscience, and deign to grant me grace to be more sincere, henceforth, with regard to them. I ask this gi’ace by the merits of Jesus Chi’ist our Lord, and the intercession of Mary. 1 make the resolution to FIFTY-SIXTH SUBJECT. NECESSITY OF THIS ACCOUNT OF CONSCIENCE. Woe to him that is alone, for when he falleth he hath none to lift him np.— Eccii. iv. 10. AH the founders of religious orders and all the martyrs of spiritual life, have so far recognized the necessity of making ourselves known to superiors, that they have pre- scribed it as a duty most essential to advancement in vii*- tue. We may even say, that in certain cases it becomes indispensable ; for there are moments of such difficulty in life, temptations so imperceptible, trials so painful, that one would be liable to be discouraged, if he had not re- course to a spiritual father, to receive some useful advice. We are surrounded by so great a number of enemies, and these enemies make against us a war so violent that with difficulty we should bear away the victory, if we fought alone. The angel of darkness transforms himself often into an angel of light,® to entice us into taking a part fatal to our salvation, even under pretext of doing good. How shall ^ Ephe. xi. 4. 2 n. Cor. xi. 14. KSCESSITA OE THIS AOCuUKT OF CONSCIENCE. 89 we discover his craftiness if we are limited to our own en- lightenment ? How shall we surmount such obstacles if we are reduced to our own strength ? Our inclinations, seconded by our senses, which serve them as mediums, have over us so much dominion, and hurry us so often to the very brink of the abyss, how should we avoid shipwreck if a charitable hand did not sustain us ? We are so weak, especially in the struggle to act con- trary to our inclinations, to our tastes, to our self-love, how should we resolve upon it if a sincere friend came not to animate us by his wise counsels, and assist us by the aid of his prayers ? Let us see now whether we have profited by these means ; whether we have been faithful to make ourselves known ; whether we have amended by the advice which has been given us ; and whether we are resolved hence- forth to put in practice this counsel of the Holy Spirit : Lean not upon thine own prudence.'^ The good counsels of a friend are sweet to the soul. — Paov. xxvii. 9. Pause, Act of Conrition. — O my God and my All, my Light and my Counsel, I ask pardon for all the faults which my pride has made me commit, by reason of the little care I have taken to make myself known to those who hold, in my regard, Thy place on earth. I ask Thee, through the merits of Jesus Christ and the intercession of Mary, grace to be henceforth frank and sincere in rendering an ac- count of my conscience. I make the resolution to ^ Prov. iii. 5. 90 rARTICULAR EXAMEN. FIFTY-SEVENTH SUBJECT. OBJECTIONS AGAINST THE REDDITION. Counsel shall keep thee, and prudence shall preserve thee, that thou inayst be delivered trom the evil way.— Prov. ii. 11. The more important and essential the rendering an account of conscience is for an advancement in virtue, the more does Satan strive to turn souls away from it by the various pretexts which he suggests to them ; some- times, that a thing is not worth mentioning ; sometimes, that it is too humiliating to relate ; that our superiors will conceive a bad idea of us ; that we know beforehand what they will rejjly to it; that Confession is enough, etc., etc. But none of these pretexts should arrest a soul which desires to assure its salvation, and acquire the per- fection of its state. ' The thing is not worth mentioning, says the enemy of salvation, to the soul ; but in this case the pious soul should reply : It will not then be very painful to speak of it and disclose it. The thing is too humiliating to relate ; but it is pre- cisely because it is most grievous, very grievous even that it should be revealed immediately, lest it gain strength and become mortal. My superiors will conceive bad ideas of me ; on the contrary, they will feel how great is your confidence in them, how much you count upon their charity ; they will understand how earnest is your desire to correct your- self, seeing that you do yourself such great violence, to eradicate your bad inclinations ; and they will esteem you the more. Confession suffices; without doubt. Confession suffices for the remission of sins ; but not always for the direc- tion, the counsels, the means to be taken to be delivered from dangerous occasions. Besides, when to one good means we joyi another, they mutually strengthen each INTERIOR PEACE. 91 oilier, they exercise a mutual influence, and make success more certain. What proves this is, that he almost always corrects himself of his faults, who has the coui’age to avow them ; while they gather strength, and finally effect the ruin of the imprudent one, who has hidden these vipers in his bosom. We should then both confess our- selves, and render our account ; by Confession we obtain remission of our faults; by reddition we receive new counsels, we insure the effect of Confession, and conse- quently our salvation. Are we in these dispositions ? What use have we made up to this day of the reddition? Have we acquitted our- selves of this duty ? Have we put in practice the injunc- tion : Confess therefore your sins one to another, and pray one for another, that you may he saved . — St. James v. 16. Pause. Act of Contrition. — My negligence in making myself known, O my God ! has been the true cause of the little progress I have made in virtue. I avow it, in the sin- cerity of my soul, and I most humbly ask Thy pardon for it, entreating Thee to grant me, by the merits of Thy dear Son Jesus, and the intercession of the most glorious Virgin IMary, a grace strong and efficient, to conquer my- self on these occasions. I make the resolution to. .... . FIFTY-EIGHTH SUBJECT. INTERIOR PEACE. The peace of God which surpasseth aU understanding, keep your hearts and your minds. — Phelipp. iv. 7. Interior peace is the state of a soul, who, having nothing of importance to reproach itself with in the per- formance of its duties, passes its days in peace and tran- 92 rAirncuLAii examen. quillity, having just reason to believe itself well with God, with its neighbor, and with itself. It appears to such an one that he loves God with all his heart, that he does all in his power to accomplish what he knows would be agreeable to Him, and to avoid all that might displease Him. He renders to his neighbor every service in his power, and whatever may happen, he never maintains ill feeling towards any person whatever. Watch- ing carefully over his mind and senses, he permits neither thoughts, nor words, nor actions, nor looks, nor any step which might cause remorse. His confidence in God is boundless : thus, despite the miseries inseparable from weak humanity, he is not troubled at anything, not even his own faults. He accuses himself of them, does pen- ance for them, and labors to diminish them, or, at least, to render them less frequent and less voluntary. If God tries him by temptations, some interior or ex- ternal pains, he adores His designs, and exclaims with holy Job : Although He should kill me, I will trust in Him.'^ The soul which possesses true interior peace, fears death and judgment, but it is with a filial fear. The just man knows well that he has offended his Judge ; but he knows also that this Judge is his Father, the best and most tender of all parents. He knows that God is full of mercy ; that far from repulsing the sinner who seeks Him, He calls him. He hastens to meet him. He offers Him pardon, and in His goodness never despises the contrite and humble heai't.^ The just man may be tried, agitated by difficulties in- terior and exterior, but he knows that grace sustains him.; that help from on high increases in proportion as trials multiply, and his soul remains calm and tranquil. The peace which it enjoys is like a continual feast. Such is not the state ot the sinner. There is for him * Job xiii. 15. 2 Ps. 1. 19. PRAYER. 93 only a lethargic sleep, the cause of which is lukewarm- ness or hardness of heart ; the consequences will be im- penitence and damnation, for there is no peace to the wicked, saith the Lord? Let us examine ourselves now on this subject. Are we in peace? Have we reason to be so? On what is our peace founded ? Is it on the love of God ? Is it on the perfect accomplishment of our duties? Is it on the benefit we draw from our Confessions and Communions, and from the purity of our conscience ? If it is thus, we can say with David : If armies and camps should stand to- gether against me, in this will I he confident. The Lord is my light and my salvation, whom shall I fear ! — Ps. xxvi. Pause. Act of Contrition. — How far removed have I been hith- erto from these beautiful sentiments, precious fruits of true peace ! O my God, because I have not sought it with suf- ficient earnestness where it is found, that is to say, in purity of conscience, in fidelity to grace, in the spirit of mortifi- cation, and in union with my Divine Master ! I ask Thy pardon for this. Lord, and I propose to employ henceforth all my perseverance in seeking with earnestness the means and occasions of conforming to Thy holy will. I ask of Thee grace for this, by the merits of Jesus Christ and the intercession of Mary I make the resolution to FIFTY-NINTH SUBJECT. PRAYER. To Thee, 0 Lord, have I lifted up my soul. — Ps. xxiv. 1. Prayer is an elevation of our soul to God, by which we render Him homage, and disclose to Him our wants. It 3 Isa. xlviii. 22. 94 rARTICULAR EXAMEN. is fill intercourse of tlie soul with God. God speaks to the soul, and the soul speaks to God. God listens to the soul, and the soul listens to God ; it is a tender Father who speaks to His cherished child ; it is a respectful child who addresses his Father. What honor and what happiness for us thus to be able to hold intercourse wdtli God ; to listen to Him, to receive the impressions of His grace, the influences of His love ; to disclose to Him our necessities, to recount to Him our sorrows ! Prayer may be divided into mental and vocal ; mental prayer is wholly interior, without being accompanied by words ; vocal prayer manifests itself externally, by means of words and expression. Both are acts of virtue, by which we render to God our homage, and ask of Him His succors and His graces. By prayer we render to God our homage : homage of adoration as to our Creator, to our sovereign good, to our last end ; of -praise, blessing, and exalting His divine per- fections ; of gratitude, thanking Him for all the benefits with which He has loaded us, in the order of nature as well as in the order of grace ; of oblation, giving our- selves to Him with all the fulness of our souls, to be con- secrated and devoted to His service in life and in death ; of repentance, begging His forgiveness for having so often and so grievously offended Him ; of love, rej)eating to Him a thousand and a thousand times that we love Him with all our soul and all our heart. By prayer we expose to God our wants, recognizing that we are nothing, that we have nothing, and that we can do nothing without Him ; beseeching Him to come to our aid, to grant us the things of which we have most need, for soul and body, for time and eternity. Is it thus we have regarded prayer? Have we spoken to God ? How have we spoken to Him ? What have we NECESSITY OF PEAYEK. 95 said to Him ? What have v/e ashed of Him ? Have we entered into these sentiments of David when he said ; Come, let us adore and fall down and weep before the Lord that made us, for He is the Lord our God, and we are the people of His pah are and the sheep of His hand f — Ps. xciv. 5. Pause. Act of Contrition. — xHas ! this exercise of prayer, so honorable for me, and so wisely established to render my homage to Thee, is it not, O my God, that in which I have failed most gTavely in the respect which I owe to Thy Sov- ereign Majesty ? Is it not of me, more than of all others, that Thy prophet might have said ; This people honorelh Me with their lijjs, but their heart is far from Me 0 good Jesus, who hast merited for me pardon and mercy, teach me to pray ; I ask of Thee this grace, by the intercession of Thy holy Mother. 1 make the resolution to SIXTIETH SUBJECT. NECESSITY OF PRAYER. Prayer, properly said, is necessary, as a necessity of means, in the present state of things, because most ordi- narily God grants the graces of salvation only to those who ask them of Him, and we should not tempt Him. It is in this view that He admonishes us in divers places of the Old and New Testament to pray, and to pray with- out ceasing. He has given us in the Prophets, and espe- cially in the Psalms, admirable models of prayer ; finally, Jesus Christ Himself was pleased to teach us this holy exercise, in order to make known to us its necessity ; it is the tribute we owe to Sovereign Majesty, We should pray to God, because He is the King of 1 St. Matt. XV. 8. 90 PARTICULAR EXAMEN. kilims, the Lord of lords ; eA^ery creature pays Him, in its own wa}’’, a tribute of tlninksgiving and praise ; it is very just theii that men, endowed with intelligence and reason, should render their homage in a particular manner, and, above all, those Avho have been called to the knowledge of His Name. AVe should pray to God, because of ourselves we can do nothing even in the order of nature, much less in that of grace. We should pray, because Avithout prayer we can neither obtain the essential graces of Avhich Ave have need in par- ticular circumstances, nor corres^Dond to the ordinary graces Avhich God grants to all men. We should pray if we desire to overcome the enemy of our salvation ; we should pray if we wish to maintain our- selves in the practice of good works ; Ave should pray if Ave Avould arrive at the term of salvation. Is it thus that Ave comprehend the necessity of prayer ? the reasons which urge us to pray, the need which Ave have of prayer ? Let us not forget that he Avho knows well hoAv to pray, knows well hoAV to live ; that he, on the con- trary, who prays not, can neither live well nor die Avell. Let us folloAV, then, the counsel of the great Apostle : By all prayer and supplication praying at all times in the Spirit. — Ephe, vi. 18. Pause. Act of Contrition. — Why have I not prayed better, and why have not my prayers been more efficacious ? It is because I have not knoAvn Thy goodness, O my God ! nor m}^ extreme misery. Pardon my indifference to this holy exercise, and all other faults which I have committed ; grant me, by the merits of Jesus and the intercession of Mary, grace to pray better in time to come. I make the resolution to EFFICACY OF FEAYER. 97 SIXTY-FIEST SUBJECT. EFFICACY OF PRAYER. Ask and it shall be given you.— St. Matt. vii. 7. Of ourselves we have nothing, we can do Dothing, but we can pray ; because as soon as God makes known to us His law, He awakens in us a certain desire for truth, and gives us at the same time the gift of prayer ; prayer is at our disposal ; every reasonable man may pray, demand light and help from on high, and he will obtain it. Ask and ye shall receive ; Whatsoever ye shall ask the Father in My name, saith the Lord, that will I do? Whoso says ivhatever excepts nothing, and it is truth itself who speaks this. It is He who can and who will hear us ; it is He who can grant us what we ask, more than we ask, better than we ask. Let us pray then, and we shall be heard. Moses prays, and the sea opens a passage for the Hebrew people. Joshua prays, and the sun stands still. Esther prays, and the people are saved. Judith prays, and the enemies of her people are defeated. Elias prays, and the rain falls on the earth. Daniel prays, and the lions respect him. The young captives pray, and the flames do them no injury. All the Saints have prayed, and all have been heard. Wlio is the sinner who has prayed and has not been heard ? Who is the afflicted one who has prayed and has not been consoled ? Who is the just who has prayed and has not been preserved ? Finally, who has ever prayed and been disappointed in his desires ? And we — what use do we make of prayer? Do we pray to God in prosperity to return Him thanks ? In trials and adversities, to beg for patience and resignation ? In temp- tations, to obtain strength to triumph over them ? In the 1 John xiv. 13. 98 TARTICULAR EX.VMEN. diverse occupations of life, to offer them to Him and to sanctify them ? AVheii we pray, have we at heart to obtain some virtue, some favor for ourselves or others? What do we ask? How do we ask it? Bat if any of you imnt wisdom, let him ank of God, who giucth to all men abundantly, and upbraideth not, and it shall be given him ! Is any one of you sad ? let him pray. Is he cheerful in mind? let him sing. — St. James v. 13. Pause. Act of Contrition. — Alas! if I have’obtained nothing of Thee, O my God, if I am always indolent, always imper- fect, always attached to earthly things, it is because I have not prayed well, it is because I have asked nothing of Thee with sincerity and a desire to obtain it. Pardon, O my God, by the merits of Jesus Christ and the intercession of Mary. I make the resolution to SIXTY-SECOND SUBJECT. FIRST CONDITION OF PRAYER ATTENTION. I will pray with the spirit, I will pray also with the understanding.— I. CoK. xiv. 15. -To pray with attention is to think of what we say, to follow ourselves, and to make our hearts say that which our hps pronounce. It is necessary, without doubt, that we should render to God an exterior worship, that our lips should bless Him, that our bodies should be prostrated in humility, but it is necessary that the sentiments of the heart and the acts of the will should always animate this visible homage. It is necessary that we should listen to ourselves, if we wish that God should listen to us. It is necessary we should know what we seek, what we demand, if we desire SECOND CONDITION OF PKAYEE. 99 that God should grant it. O ! how little does he know of his spiritual needs, how little does he desire to obtain what is wanting to his soul, who in prayer feels nothing, thinks of nothing ? Let us examine now our conduct. Do we think of what we say in prayer ? Does our heart follow the movements of our lips ? If, in the course of an act, any one should ask us what ^ve were saying, what desirous of, what we I wanted, how far would we be able to answer ? Alas ! may not our soul exclaim with David, I am become as a beast before TJiee.^ It says nothing, it feels nothing, it desires nothing ; and is it not to us that is addressed this reproach which God made to the Jews? This people honor Me loilh their lips, but their heaft is far from Me. — St. Matt. XV. 8. Pause. Act of Contrition. — Alas ! Lord, I have great reason for self-abasement and confusion before Thee, in making a sincere avowal of my little attention during prayer. Thou must be very good indeed to endure my want of applica- tion, my lukewarmness, my want of respect. . Pardon me, I pray Thee, and give me the grace to do better in future. I ask it by the merits of Jesus Christ, and by the interces- sion of Mary. I make the resolution to SIXTY-THIED SUBJECT. SECOND CONDITION OF PRAYER PURITY OF INTENTION. To pray with a pure intention is to have a good motive in view, such as to procure the glory of God, to adore Him, to bless Him, to praise Him, to thank Him, to beg pardon of Him ; to honor INIary, the angels, tlie saints, to the end thiit we may obtain, by their intercession, the graces we have need of to work out our salvation ; to obtain victory 100 rAliriCUL^VR EXAMEN. over a passion or an inclination, resignation and patience under sorrows and trials. We can ask the same gifts for another, for our parents, our friends; and pray for the souls in Purgatoiy. We can also ask for temporal favors, as the success of some undertaking, some enterprise, provided this is in view of our salvation, and with a perfect submission to the will of God. Is it thus that we pray ? Do we know why we offer our prayers morning and evening, as well as during the day ? AVhy we hear the holy Mass ? Why we approach the sa- cred tribunal and the holy table ? Why we say our Ko- sary ? the Angelus, grace before and after meals ? In a word, in each act in each prayer, have we a motive, an end, an intention ? Alas ! have we not on the contrary the fatal habit of re- peating all these prayers by routine, by impulse, because it is the appointed moment, because others do so ? In the meantime how many things have we not to ask for ? We have so little faith, so little charity, so little humility, so little horror of sin, so little zeal for our salvation and that of our neighbor, so little dominion over our senses, so little 'love for prayer, and we know not what to ask for, and we ask for nothing ! Oh ! it is truly to us that Jesus Christ ad- dresses these reproaches : Hitherto you have not aaked any thing? Let us endeavor, then, to respond henceforth to these considerations of charity for ourselves, and say with the Apostle : Lord, teach me to pray. — St. Luke xi. 1. Pause. Act of Contkition. — Alas! Lord, I confess with sincer* ity that I am far from having that purity of intention which Thy divine Son so expressly enjoins on us. I am all ardent to ask for temporal things, and all indiff'erent to 1 St. John xvi. 24. THIRD CONDITION OF PRAYER. 101 seeking the graces of which my soul has need. I ask of Thee pardon for this false estimate of things, and grace to give more care to the necessities of my soul than to those of my body. SIXTY-FOURTH SUBJECT. THIRD CONDITION OF PRAYER HUMILITY. The prayer of him who humbleth himself shall pierce the clouds. — Egcles. XXXV. 21. In prayer we speak to the Supreme . Master of Heaven and earth, to our God, to our Creator, to our Father. It befits us then to speak to Him with respect, with profound humility ; exterior humility in the posture of our bodies, and the modesty of our demeanor, like the publican who prostrated himself in the lowest part of the temple, and without raising his eyes, struck his breast and acknow- ledged openly that he was a sinner, and a very great sin- ner ; interior humility, entering into the sentiments of the 2 )atriarch Abraham, who called himself dust and ashes'^ be- fore the Lord, ypt, nevertheless, he. was a great saint! And we, what are we before God, but nothingness and weakness itself? And what is yet more cajiable of cover- ing us with confusion in His presence, is that we have sinned very often, and perhai^s very grievously, and we have abused His graces and His gifts to offend Him 1 Ah I what would become of us if God should treat us as we deserve ? But, thanks to His goodness, not only have we i^ower to ap^^roach Him, to jiray to Him, to ask of Him those things of which we have need. His grace and His assistance, but, furthermore, we are bound to hope that He will hear us favorably. Let us pray, then, but let us pray with humility ; let us pra}" with a consciousness of our un- worthines,s, and God will have j^ity on us. Is it thus that we jiray ? Is tJais humility in our heart, J Gen. xviii. 27. 102 rAHTICUKiTv EX.VMEN. in our convictions? Does it appear in onr exterior, in our manner? Do we follow the counsels wliidi David gives us ; Gome, let us adore and fall down and kneel before the Lord who made us, and let us be assured that a contrite and humble heart, 0 God, thou wilt not despise. — Ps. 1. 19. Pause. Act of Contrition. — Ah, my God ! there are in me many subjects for humiliation. I am nothing by myself ; noth- ingness, malice, and iniquity dwell in me, and notwith- standing this triple nothingness I continue only to be proud. Oh, cure this vain glory of my heart, and grant that I may always pray to Thee with a contrite and hum- ble heart. This is the grace I ask, by the merits of Jesus and by the intercession of Mary. I make the resolution to SIXTY-FIFTH SUBJECT. FOURTH CONDITION OF PRAYER CONFIDENCE. Whatever you ask when you pray, believe that you shall receive, and they shall come unto you. — Sx. Mabk xi. 24. If the efficiency of our prayers depended on ourselves and our merits, we should assuredly have nothing to ex- pect ; but it is not so ; it is on the goodness of God, it is on the merits of Christ, that our hopes are founded ; hence these hopes should be as unbounded as is their founda- tion. Let us pray, then, with confidence, because God himself commands us to do so ; because He himself promises to hear us ; because he desires with more ardor to grant us what we ask of Him, for His glory and our salvation, than we ourselves desire to obtain it. Let us pray with confidence, but let us do our best, so that this hope may be founded, first, upon the merits of FEFTH CONDITION OF PRAYER. 103 Jesus Christ ; and next, on the firm resolution to offer no obst^icle to the effects of the goodness of God for us. Yes, let us pray with confidence, and let us be assured that God will grant us even much more than we could ask of him. Is it thus we pray ? Are we well persuaded that — He that scorneth let not that man think that he shall receive anything of the Lord But do we desire to be heard ? Let us pray as those ought to pray who wish to obtain. Let us enter into the sentiments of the prophet King, who cried out : 1 have greatly hoped in Thy words,^ and repeat with him — In Thee, 0 Lord, have I hoped; let me never he confounded. — Ps. xxx. 1. Pause. Act of Contrition. — Alas, Lord! my faults are great and many, but I hope Thy grace will inspire in me a sincere desire to repent of them and to correct m 3 ^self ; for I de- sire to pray to Thee henceforth, with a confidence un- bounded. I ask of Thee, many graces aud much strength to resist the enemies of my salvation, and to accomplish the good Thou dost demand of me ; and Thou, Lord 1 full of grace — thou wilt accord to me these favors 1 I ask them by the merits of Jesus Christ, and by the intercession of Mary. I make the resolution to SIXTY-SIXTH SUBJECT. FIFTH CONDITION OF PRAYER PERSEVERANCE. He prayed the third time, saying the self-same words. — St. Matt. xxvi. 44. God appears sometimes to be deaf to our prayers, but He always, in reality, lends an attentive ear^ to them. He has promised to hear us ; but he has his reasons for ^ St. James i. 67. ^ pg. cxviii. 74. 3 pg. xxxiii. 16. 101 PARTICUTAR EX AMEN. trying onr constancy and rendering it meritorions to ns ; the time will come when we shall obtain even more than we ask. Let ns, then, have confidence, and let us pray unceas- ingly ; moreover, what we have to ask of God, especially that which concerns our salvation, is so grand and so pre- cious, that we could not persevere in asking for it too long a time, even if it were all our life. Let us imitate those poor beggars who solicit help ; they pray, they implore, they urge so humbly and frankly their needs, that they at length obtain what they ask. Let us pray, then, without ceasing, let us pray without being weary ; let us pray each morning, let us pray during the day, let us pray in the evening ; let us pray at the be- ginning and finishing of every important action ; let us pray at all times and in all places ; let our lips, and above all our heart, still say something to God as sleep closes our eyelids. Is iib thus we do ? Is j^rayer our resource in our needs, in our pains, in our anxieties, in our temptations, in our trials ? Do we ask of God the spirit of prayer, or at least the grace never to neglect it ? Do we put in practice this precept of Jesus Christ : We ought always to pray, and not to faint ? — St. Luke xviii. 1. Pa, use. Act of Contrition. — What precious moments I lose dur- ing the day, and Avhich would be useful and meritorious if I took the trouble, or rather procured for myself the hap- piness, of raising myself to Thee in prayer, O my Creator ! I ask pardon of Thee for this negligence, and I pray Thee earnestly, by the merits of Jesus Christ and the interces- sion of Mary, to bestow on me abundantly the spirit of prayer. I make the resolution to MENTAL PLAYER. 105 SIXTY-SEVENTH SUBJECT. MENTAL PRAYER. Let my prayer be directed as incense in Thy sight.— Ps. cxi. 2. Mental prayer is an interior intercourse of the soul with God. By this pious exercise the soul speaks interiorly with Him ; to render Him homage, to praise Him, to bless Him, to expose to Him its wants, its wishes, and its hopes. By mental prayer the soul contemplates the Divine per- fections ; admires them ; adores them ; and draws from them moral conclusions, to regulate her faith and her con- duct. By mental prayer, then, the soul learns to know God, and thereby to love Him more and more ; and to know herself, and consequently to despise herself for all her de- fects. Mental prayer is as the great focus of a glorious life, which presents to the soul the great truths of religion, the beauty of virtue, the hideousness of vice ; the shortness of time, the endless duration of eternity ; the vanity of the things of this world, the importance of those of the world to come. Mental prayer is a vast arsenal, wherein the soul finds all the arms of which she has need to combat the enemies of her salvation, and to contend with heresy. It is a tri- bunal before which she summons herself to demand an account of what she is, what she is worth, and what she deserves before God. Mental prayer is a mine of riches, whence the soul draws, by the merits of the Saviour, all the succors and graces of which she has need, in order to walk with a firm step in the path of virtue, and arrive happily at the term of salvation. It is a table, where the viands best adapted to preserve lOG r.UlTICULAIl EXAMEN. to her, and even to augment in her the life of grace, are abundantly spread before her. Is it thus we have considered mental prayer ? Have we studied the nature, qualities, and method of it ? Have we appreciated the favor God bestows in being pleased to hold intercourse with us, to listen to us, to reply to us, to enlighten us, to console us, to convince us, notwithstand- ing our unworthiness and lack of fervor ? Are the mental prayers which we make of a kind to merit the name ? Are they true mental prayers ? Are we able, in going forth from them, to say with the prophet : My heart grew hot within me, and in my meditation a fire shall flame out ? — Ps. xxxviii. 4. Pause. Act of Contrition. — O my God ! how many reproaches my conscience makes to me at this moment ! how many mental prayers badly made by my fault, because I was too distracted, too immortified, too indolent ! I ask pardon, by the merits of Jesus Christ my Saviour, and the inter- cession of Maiy. I beg of Thee, also, the gift of mental prayer, by the mediation of the great St. Joseph, protector, and model of interior souls. I make the resolution to SIXTY-EIGHTH SUBJECT. VALUE OF MENTAL PRAYER. Tliy prayers and thy alms are ascended, for a memorial in the sight of God. — A ct. x. 4. Mental prayer makes the perpetual occupation of Angels and of Saints in Heaven ; that host of Blessed are en- gaged, without ceasing, in contemplatimg the perfections of God, in singing His praises, in praising and in glorify- ing Him VALUE OF MENTAL PEAYEE. 107 It has always been the delight of the Saints on earth ; it is the exercise to which they had recourse in all their undertakings, in their sufferings, in their difficulties. It is, indeed, in mental prayer that the soul is enlight- ened in the ways of God ; that she is strengthened in good ; that she is freed from her imperfections ; that she becomes attached to God and His holy service. Yes, it is in mental prayer that the wavering soul be- comes firm, that whoso is feeble finds strength, and whoso is fervent, new motives for becoming more so. It is by means of this important exercise, that the greater part of religious souls have conceived so great a love for a retired life, and so profound a horror of the world, its maxims and its examples. Let us see, now, what we ourselves think of this holy exercise, and what profit we draw from it, for the conduct of our lives. Do we show by our words, by our actions, that we esteem it, that we love it ? Do our attention in preparing for it, and our application in making it, render us this pleasing testimony ? Let us think seriously of this, and be persuaded that we shall only make progress in virtue, in proportion as we esteem, as we love, mental prayer. Then may we hope that All good things come to me together with her. — Wisdom vii. 11. Pause. Act of Contrition. — It is because I have not truly known the excellence of mental praj’^er, nor the advantages it may procure for me, that I have been so indifferent to it. I humbly ask Thy pardon, O my God ! and I pray Thee to’ gi'ant me, by the merits of Jesus Christ and the interces- sion of Mary, the grace to better appreciate henceforth this holy exercise. I make the resolution to 108 PARTICULAR EXAMEN. SIXTY-NINTH SUBJECT. NECESSITY OF MENTAL PRATER. I am smitten as gi-ass, and my heart is withered, because I forgot to eat my bread. — Ps. ci. v. The soul, like the body, has need of nourishment to sus- tain it, and Tight to guide its steps. Mental prayer, or meditation, is that nourishment of the soul, that light which directs it ; without which her faith would become weak, her will enervated ; she would fall into lukewarm- ness, and thence into remissness and sin. It is in mental prayer that the soul draws the strength she needs to conquer her evil inclinations, to gain a vic- tory over the enemies of her salvation, and to boar with fortitute the trials of her condition. Without mental prayer, the soul is tyrannized over by her desires, often overcome by Satan, and soon loses a taste for her other exercises, and consequently for her Vocation. Mental prayer is the light of the soul. Without light, the body knows not where it goes ; in like manne]*, with- out mental prayer, the soul falls into blindness ; she loses sight of the path to heaven, and abandons the practice of virtues which conduct thither. Ask of a soul who has abandoned the exercise of men- tal prayer, or only performs it negligently, how long since she betook herself unwillingly to prayer, to a reception of the Sacraments ; how long since obedience has been a a burden, and poverty painful ; how long since she has thought of the world, and taken pleasure in its maxims and customs ; how long since she began to believe that she was not called to religion ; and if she is sincere, she will answer that it has been since she made her mental prayers negligently, or omitted them entirely. How are we upon this subject? How do we regard mental prayer? How do we make it? What advantage EFFICACY OF MENTAL PRAYER. l‘:,0 do we derive from it ? Should not the little attention we give to this holy exercise, make us fear the fulfil- ment of these words : With desolation is all the land made desolate, because there is none that considereth the heart.- Jerem. xii. 11. Pause. ' Act of Contrition. — Can I be surprised if, making so badly my mental prayers, I am so languid in fulfilling my duties, so ignorant of the hidden things of interior life, so inclined to sensuality and immortification? I ask par- don for it, O my God, and I pray Thee to put forth the strength of Thine arm to draw me from this state of in- difference, which will perhaps be so fatal ; I ask this great favor by the merits of Jesus Christ, and by the in- tercession of the most holy Virgin and the great St. Joseph. I make the resolution to SEVENTIETH SUBJECT. EFFICACY OF MENTAL PRAYER. Ask, and it eliall be given you ; seek, and you shall find ; knock, and it shall b( opened to you. — S t. Matt. vii. 8. The religious vocation offers to those who embrace it many means of sanctification ; but among these means, we may say that the holy exercise of mental prayer should hold place in the first rank, and that without this, all would become useless, even the frequentation of the Sac- raments ; whilst with mental prayer, everything may be- come meritorious, and soon, all becomes even agreeable, because the soul being united to God, soon acquires all the virtues which make saints. And, indeed, this soul placing herself seriously in the presence of God, in the morning, could she forget, in her avocations, that He sees her, hears her, observes her, and no TARTICUL^VE EXMIEN. consequently could she resolve to do evil ? Placing her- self anew, earnestly in mental praj^er in the evening, to scrutinize and examine herself, would she rest in sin? Tliis soul, meditating every day upon the most essential truths of religion, fathoming them as far as is possible to her, could she be without a lively faith ? Eeflecting upon all that God has done to save her, would she be without a firm hope f Meditating on the benefits, the sufferings, and the death of a God, would she be without an ardent char- ity in return? Kepresenting to herself, with an overflow- ing heart, the acts of a God-made man, the virtues which He practised, would she not strive to follow that August Chief, that Adorable Model? Contemplating so often death and judgment, Tvould she fail to prepare herself for them ? Descending from time to time, in spirit, into hell, and mounting to heaven, would she not do all in her power to avoid the one and merit the other ? O no ! the pious soul who meditates assiduously, who enters on this subject into the views of God, of His laws, can never be lost ; on the contrary, she will draw on her- self a thousand blessings ; she will fortify herself in the practice of every virtue, and b}^ the grace which will never fail her, she will secure her eternal salvation. Does mental prayer produce in us these happy effects ? What obstacles do we oppose to it ? Let us render to ourselves a strict account, and say with David : Tliy ivords have I hidden in my heart I ivill meditate on Thy com- mandments, and I ivill consider Thy ways. — Ps. cxviii. 11. Pause. Act of Contrition. — I have not hitherto made my men- tal prayers well, O my God, and for this reason I am still so imperfect ; but I will begin, and aided by the help of Thy holy grace, which I ask through the merits of Jesus Christ, the intercession of Mary, and the protection of St. PREPARATION FOR MENTAL PRAYER. Ill Joseph, I will make it every day, to the best of my abili- ties. For this, I make the resolution to SEVENTY^FIRST SUBJECT. PREPARATION FOR MENTAL PRAYER. He will give his heart to resort early to the Lord, and he will pray in the sight of the Most High. — Eccles. xxxix. 6. To go to mental prayer without having made prepara- tion for it, would be to fail essentially in the respect due to Sovereign Majesty ; it wcfuld be to wilfully expose one’s self to lose all the benefits of this exercise ; it is necessary then to prepare ourselves for mental prayer. We distinguish three kinds of preparation; a remote preparation, a proximate preparation, and an immediate preparation. A remote preparation is found in regular conduct, in keeping a custody over our senses, and above all, in flying from the world and its occasions of distraction. A proximate preparation is found in pious reading, in frequently elevating the heart to God, in calling to mind I some expressions of piety, or some words of the Sacred 1 Scriptures. Immediate preparation consists in our preliminary acts, and the definite choice of a subject for our meditation. This subject may be found either in the public reading or : in the collection, of which each ought to have a copy ; or, lastly, in some personal need, some good sentiment, some inspiration, or some important reform to be made in our conduct. Is it thus we do ? Are we careful, during* the day, to : remove far from our mind all that would distract it ? Do we know what we propose to do in mental prayer • when the hour calls us to it ? Does our recollection inten- 112 paeticular examen. sify, as time for prayer approaches? Are we careful to prepare for it with some thoughts, some sentiments to sus- tain our attention ? What petitions have we been in the habit of addressing to God, to obtain the gift of mental prayer ? Do we follow the advice given by the Holy Spirit in these words ; Before prayer prepare thy soul, and be not as a man that tempteth God. — Ecci.es. xviii. 23. Pause. Act of Contrition. — No, Lord ! I make the sincere avowal of it. No ; I should not experience such great dif- ficulties in making my mental prayers if I had prepared myself better for them. Here, in thy presence, I detest' my levity, my immortification, my httle zeal for my salva- tion, as being the main cause of my imperfect preparation. I pray for Thy pardon, and I promise, with the aid of Thy grace, which I implore by the merits of Jesus Christ, the intercession of Mary, and the protection of St. Joseph, that I will accomplish the I make the resolution to SEVENTY-SECOND SUBJECT. FIRST PART OF MENTAL PRAYER DISPOSITION. When thou shalt pray, enter into thy chamber, and ha-sdng shut the door, pray to thy Father in secret. — S t. Matt. vi. 6. The moment for mental prayer having come, we must enter into the depths of our heart, close the doors of our senses, and place ourselves seriously in the presence of God, by an act of faith ; that is to say, be well convinced, well persuaded, that God is there, that He hears us, that He sees us, that He penetrates into the most secret recesses of our heart ; that He knows perfectly well, whether we sincerely desire and intend to occupy ourselves with Him, to hold intercourse with Him. FIRST TART OF MENTAL FRAYER. 113 AYe must then adore Him from the depths of our soul as our sovereign good and our last end, and thank Him for His benefits. AA^e must humble ourselves and stand confounded in His presence, by reason of our baseness, and ask His pardon for our sins. AA"e must, lastly, unite ourselves to our divine Saviour, pray Him to apply to us His infinite merits, and ask the guidance of His Holy Spirit. Is it thus we begin mental prayer ? Do we endeavor to instil into our minds some good thoughts, strongly and energetically expressed ? — into our hearts some sentiments ardent and profound ? Are we not, on the contrary, with- out energy, without courage, without life — sleeping the sleep of idleness, indifference, distaste for God, and with- out zeal for our sanctification ? Let us re-animate then our piety, our good will, each time we go to mental prayer. Let us pray God to make us realize deeply the presence of His august majesty and our own unworthiness ; the happiness we possess in being able hold intercourse with Him, to lay before Him our eternal interests, and the wrong we should do ourselves if we failed to profit by this favor. Let us say often in His presence, God sees me, God hears me — Indeed the Lord is in this place, and I knew it not . — Gen, xxviii. 16. Pause. Act of Contkition. — Thou hast said to us, O eternal wisdom, that the children of this world are more prudent in their affairs than the children of light. Alas ! I have but too well verified this truth in commencing my mental prayers with so much negligence ! I most humbly ask pardon, O Lord, and I conjure Thee to grant me grace to do better in future. Deign graciously to hear my humble 114 PARTICULAR LX^^MEN. petition, by Tliy infinite merits, and the intercession of the Blessed Virgin, Thy mother. I make the resolution to SEVENTY-THIRD SUBJECT. SECOND PART OF MENTAL PRAYER — BODY OF PRAYER. The words of my mouth shall be such as may please, and the medita- tions of my heart always in thy sight. — Ps. xviii. 15. The heart being impressed with good sentiments, which it derived from the acts of the first part of mental prayer, we must immediately look upon our subject, define it, con- sider its principal points ; for example, how God regards it, what Jesus Christ has said of it, or done relating to it ; what the Church teaches concerning it ; what we should think of it ourselves ; wha4 benefits we may draw from it ; and what motives induced us seriously to occupy ourselves with it. Afterwards, take up again these diverse consid- erations, or divisions, examine them, weigh them, reason on them, deal with them, as in the presence of God, with God and for God ; finally, we must excite ourselves to firmly believe the truths on which we meditate, or to con- vince ourselves of the necessity of practising such a virtue; to recognize the extreme goodness which Jesus Christ ex- tends to us, in practising himself what he requires of us, and meriting for us the grace to imitate Him ; to thank him lovingly, and to be covered with confusion for having so seldom walked in His steps. O ! how enlightened we should have been in the ways of God if we had meditated thus ! How many faults we should have avoided in the conduct of our life ! How many virtues we should have practised ! How rich our soul would be before God ! Let us watch our conduct on this point, and let us endeavor to make applicable to our- selves those w'crds of David : Blessed are they that search THIKD PART OF JMENTAL PRAYER. 115 His testimony, that seek Him with their whole heart . — Ps. cxviii. 2. Pause. Act of Conteition. — How often; O sweet and loving Jesus, hast Thou not come to knock at the door of my heart, without my even deigning to open it to Thee ! And nevertheles, it was to hold converse with me on my devout and most precious interests. Pardon me, O my Saviour, my only refuge ; pardon me by Thy infinite merits, and the intercession of Thy august mother ! I make the resolution to SEVENTY-POHKTH SUBJECT. THIED PART OF MENTAL PRAYER CONCLUSION AND RESOLUTIONS. I have sworn and am determined to keep the judgments of thy justice. •— Ps. cxviii. 106. There are few persons who, making mental prayer, do not form some resolution ; but this is not enough, it is neces- sary, furthermore, that these resolutions be well chosen ; it is even good to form but a single one in order to render that more efficacious. This resolution should be formed not only in thought and imagination but by the heart and will. This resolution should be especial and distinct from any other good sentiment ; touching upon a virtue to be prac- tised, or a defect to be corrected ; upon an application to this or that point of the rule, and not taken in a general sense ; as, for instance, would be a resolution to observe the rule, to become holy. We must determine the moment, the circumstances, the occasions when we will apply ourselves to practise it, and fix upon two or three periods of the day to examine whether ■we have been faithful to it. Lastly, we must close the meditation by asking pardon 116 PAllTICUL/VR EXAMEN. of God for the faults we have committed in it, never omit- ting to recommend ourselves to the holy Virgin Mary, to our guardian angel, and to those Saints who have been most remarkable for this upon which we have been meditating. Is it thus we are accustomed to do ? What are habitu- ally our resolutions ? How do we keep them ? What pro- fit do we draw from them ? Have we corrected ourselves of one single defect a year, since we have experienced mental prayer? And have we acquired a single virtue more ? Alas, are we not ever the same ? Finally, let us enter sincerely into ourselves and let us say with David : O my God, now have I begun, my resolution is taken. — Ps. Ixxii. 11. Pause. Act of Contrition.. — Alas ! Lord, I confess before Thee I make badly my mental prayers ; I do not make resolu- tions in them, or if I do, I wholly fail in them. O deplor- able negligence! how much injury hast thou done me hitherto ? Pardon, O my God ! I ask this through the merits of J esus Christ, and the intercession of Mary. I make the resolution to SEVENTY-FIFTH SUBJECT. DISTRACTIONS DURING MENTAL PRAYER. My thoughts are dissipated, tormenting my heart. — J ob xvii. 11. Distractions during prayer offer no obstacle to a good mental prayer ; they may even become the subject of great merit before God, provided we make good use of them, and have given no occasion for them by irregularities and neglect of our duties ; but it is necessary, when we dis- cover ourselves, unawares, in a distraction, to raise our- selves immediately towards God, by a sentiment of confu- sion at the sight of our weakness ; to recall to ourselves DISTEACTIONS DURING MENTAL PRAYER. 117 at what point the distraction surprised us, and to begin again the course of our prayer. If we discover ourselves in a second, in a third distraction, we should do the same and combat thus to the end, without being discouraged ; far from that, it should console us to reflect that if we have not well sustained our attention on the subject ; if we have not had the happiness of listening to God and speaking to Him, we have at least the satisfaction of knowing that two, three, four, and perhaps twenty times, we have given him proof of our desire to do better ; that we have made so many acts of patience, of good will, of perseverance in our pious sentiments, and that we have gained so many victo- ries over ourselves and the enemies of our salvation. Is it thus that we do ? Do we keep watch over ourselves during mental prayer ? Do wm endeavor to impress our minds, our hearts, our imaginations, by some thoughts, by some effective sentiments, some warm expressions? When we discover ourselves in a distraction do we re- pulse it in a proper manner, and take up again with cour- age and confidence our mental prayers ? Let us examine ourselves with those sentiments of humility and confidence which David expressed in these words : Have mercy on me, 0 Lord, for I am iveah^ I am become as a beast before thee , — Ps. Ixxii. 23. Pause. Act of Contrition. — Alas ! Lord, my God, I must con- fess the truth ; I have so much difficulty in thinking of Thee, in holding intercourse with Thee in mental prayer, only because I do not love Thee as I ought, give me then this love, grant that I may love Thee ; kindle, O Lord, this divine fire in my soul, and permit not that a culpable in- difference should extinguish it, or cause it to languish. I ask pardon of Thee for all my distractions, through the merits of J esus Christ and the intercession of Mary. / make the resolution to * Ps. vi. 2. 118 PARTlCULiVn EXAMEN. SEVENTY-SIXTH SUBJECT. (OONTINTtED.) DRYNESSES — DRYNESS OF SPIRIT. My soul hath slumbered through heaviness, my heart is withered. — Ps. ci. 5. DiTnesses and distastes, far from being faults, may be- come great subjects of merit, provided our conduct before and during mental prayer does not render them culpable. AVe are responsible before God for distastes and dry- nesses, when we give ourselves to distractions, when we admit into our hearts some worldly aifection, when we give ourselves to occupations wholly exterior, when we draw upon ourselves affairs alien from those which God asks of us, when we hold communion with the world, giv- ing or receiving visits, whose only end is to pass time, to distract us, or when we neglect our duties, exercises, or practises of piety, 'But when we live conformably to the rule, to obedience, when we are careful to recollect ourselves before this holy exercise, we may be tranquil and adore the designs of God ; only we must be heedful never to yield to the enemy ; never to interrupt the exercise, never to become discour- aged, and above all things, never to absent ourselves from mental prayer under any pretext whatever. Finally, to be well persuaded that the more we shall have suffered in it, the more our mental prayer will have been good, ac- ceptable and sanctified. O how God esteems this conflict which the good soul w'ages wdth itself ! How He loves to see her arouse and animate herself to do well, to ask his assistance, to express wdth courage her thoughts and designs ! Is it thus we comport ourselves ? If our distastes are trials let us resign ourselves ; if we are culpable, let us correct ourselves, and let us hope that God will have pity on us. Let us say with David : My strength hath left me TBOUBLES AND CHAGEIKS. 119 and the light of my eyes itself is not with me. But thou, O Lord, have mercy on me ! — Ps. xl. 11. Pause. Act of Contrition. — Thou knowest my weakness, O Lord, thou knowest that a soul self-indulgent as mine, would desire always the sweets of Thabor. But, Lord, have not that regard for my feebleness, and according to the rules of Thy divine wisdom, if I am capable of it, give me some drops of the gall of Calvary. By the merits of Jesus agonized, and the seven dolours of the holy Mary, I ask pardon for having permitted myself to be downcast in moments of trial. 1 make the resolution to. .... , SEVENTY-SIXTH SUBJECT. TROUBLES AND CHAGRINS. 0 thou of little faith, why didst thou doubt. — S t. Matt. xiv. 31. Exiles as we are in a strange land, we must not be sur- prised to find ourselves exposed to vicissitudes, to anxieties, to chagrins, to troubles, to mortifications, in a word, to all the miseries of life ; since the greatest Saints have been like us, subjected to them. But what is important in this matter is. First. Not to draw on ourselves these troubles, this in- quietude, these remorses, these chagrins, through want of vigilance over our senses, our faculties, our temper, over our faults, and over our ruling passion. Secondly. To retire into ourselves when trouble and vex- ation assail us, in order to discover the cause, and rem- edy it. Thhdly. To support with resignation what is not onr doing, but what comes to us from God or from man. 120 P.UITICULA11 EXAMEN. Fourthly. To make use of these trials after the example of the Saints, for the expiation of our sins, and to advance the work of our sanctification. Fifthly. To have recourse to God, to ask His grace, light and strength, to sustain gloriously the combat. Sixthly. To make known to those who direct us, what passes within us, the attacks of the enemy, and the wiles he employs to cast trouble and disquiet on our soul. Let us think seriously of this, for our salvation is con- cerned in it ; and, indeed, if we neglect these means, we shall fall into a sort of spiritual helplessness. These vex- ations and mortifications, weakly combated, would become like the thorns spoken of in Scripture, which would stifle whatever of good God has implanted within us, and the graces which He is still pleased, every day, to grant us. Let us examine now the nature of the troubles which affect us, if they are our own act and produced by our self-love, our susceptibility, our want of courage. Let us see if such are not the objects of our distractions, in our meditations and our prayers ; if, instead of contending against them, we do not favor them ; if we have recourse to God to obtain the strength and courage of which we have need ; see if, in place of asking counsel of those who direct us, we have not displayed the foolish pretension of being able to direct ourselves, in contempt of those words of the Holy Spirit ; There is a ivay which seemeth just to a man, but the ends thereof lead to dealh.^ Finally, have we placed our entire confidence in God, and have we abandoned ourselves to His guidance, saying with Jesus in the Garden of Olives : 3fy Father, f this chal- ice may not pass away, hut I must drink it, Thy will he done. — St. Matt. xxvi. 42. Pause. Acrr OF Contbttion. — I have often complained of mj ’ Prov. xiv. 12. HAPPINESS OF A RELIGIOUS. 121 troubles, O my God, and I have never considered that they arose from my want of piety, modesty, and zeal for my spiritual advancement ; and instead of uniting these troubles to the sufferings of Jesus Christ, having recourse to Thy goodness, and seeking the counsels of which I have need, I have encouraged in myself these unhappy disposi- tions, until they have nearly stifled the impressions of Thy grace. They have made me spiritually weak, and reduced me to a fatal sterility. Pardon, O my God, pardon, through the merits of Jesus Christ, and the intercession of Mary, my loving Mother. I make the resolution to SEVENTY-SEVENTH SUBJECT. HAPPINESS OF A RELIGIOUS, FAITHFUL IN MENTAL PRATER. Say to the just man that it is well. — I saias iii. 10. As a tree planted be’side the waters brings forth abun- dant fruits, so a religious who makes mental prayer bears precious fruits every day of his life. The religious, faith- ful in mental prayer, is a soldier well armed and well com- manded, who fears not the enemy ; he is an experienced traveller, who knows perfectly the route he should take to arrive at the end of his journey ; he is a faithful servant, who is always prepared to receive his master,’ and render an account of his stewardship ; he is a skilful workman, who, knowing perfectly the secrets of his art, produces each day new masterpieces : he is an excellent economist, who, while increasing his own fortune, also aids others to augment theirs ; he is a sagacious exile, who has found means to send every day new treasures to the country to whicli he is sure he will return very soon ; he is a man in good health, yet who strengthens it more each day ; he is the son of a great monarch, who can enter perfectly into 1 St. Matt. xxiv. 46. m PARTICULAR EXAMEN. the views of his father, and obtain from him all he de- sires. One seems to see the religious faithful in mental prayer, growing by degrees in the hfe of faith, in fervor, in appli- cation to his exercises, in the practice of zeal which his profession imposes on him, as we see a child grow and become strong as he advances in years. Always united to God, he fears all intercourse, every conversation which might distract him. Loving to bear about in his body the mortification of Jesm,^ he finds him- self always too well cared for, the object of too much re- gard. Constantly recollected within himself, he watches with the greatest care over his eyes, over his tongue, over his tastes, over his inclinations, in order to make all serve for the gloiy of God, and the edification of others. Striving to walk in the steps of his Divine Master, he becomes like Him, filled with sweetness, humility, pa- tience, resignation ; moreover, what preparation does he not bring to the reception of the Sacraments ! what devo- tion to Mary ! wliat fidelity to all his duties ! what happi- ness for a Religious Order to possess such souls ! Let us see, now, if we are of this number, and if we can apply to ourselves these words of David : His will is in the law of the Lord, and he shall he like a tree which is planted hy 'he running luaters, which shall bring forth its fruit in due sea- son. — Ps. i. 2, 3. Pause. Act of Contrition. — O my God, of what happiness have f not deprived myself, in not making well my mental prayers ! in not making all the sacrifices necessary to ob- tain that distinguished favor ! I ask Thy pardon, O Jesus, Thou good pastor of souls ; have pity upon mine, and by 1 II. Cor. iv, 10. SAD STATE WITHOUT MENTAL PKAYEK. 123 tlie intercession of the most sweet and humble Mary, grant me grace to make them better henceforth. / make the resolution to SEVENTY-EIGHTH SUBJECT. SAD STATE OF A RELIGIOUS WITHOUT MENTAL PRAYER. I am smitten as grass, and my heart is withered because I forget to eat my bread. — Ps. ci. 5. A religions without prayer is a tree condemned to per- petual drought ; it withers, and fades, and dies. He is a soldier without arms on the day of battle, who will be necessarily vanquished. He is like a blind man who re- fuses the hand of a kind guide ; he will go astray and be lost over some precipice. He is a presumptive appren- tice, who refuses to be instructed by his master, and there- fore can never succeed. He is an imprudent traveller, who presumes to cross deserts ; without asking the road of any one, he will infallibly miss his way. He is a sick person, who will consult no physician and take no remedy ; his maladies will augment from day to day, from moment to moment. He is a man laboring under a spiritual dis- ease, which insensibl}^ consumes him, and leads him to the gates of the tomb, to the loss of piety and religion. He is a foolish prodigal, who not only fails to acquire the goods which he might, but wastes daily those which he possesses ; he is very soon reduced to poverty. He is as one fallen into a kind of stupidity, who confounds truth and falsehood, virtue and vice, good and evil. He is an unfortunate child, dumb, deaf and blind, who can neither speak to his father, nor see him, nor hear him. Alas ! what unhappiness ! Such, then, is the condition of a soul without mental prayer : she falls into indifference ; she has soon only a false faith ; a half-extinguished charity — no more strength, 124 PARTIOULAR EXAMEN. no more mortifications, no more sway over her inclina- tions, she becomes the plaything of Satan, the slave of her passions. She is unable to endure anything that humil- iates her, contradicts, or subdues her ; an enemy to all mortification, she thinks only how to gratify her senses, her tongue, her eyes, her tastes. Little by little the spirit of the world supplants that of her profession, which has become but a skeleton, but a walking phantom ! A sad spiritual agony will conduct soon to the loss of her voca- tion, to the loss of grace, and perhaps to eternal death ! Let us examine seriously our own condition on this sub- ject ; let us question our conscience, looking back to the past ; and if we have aught to reproach ourselves with in a matter of so much importance, let us hasten to remedy the fearful evil, and ask of God some part in the senti- ments of humanity which inspired the holy King David, when he cried out : Our bones are scattered by the side of Hell—F^. cxl. 7. Pause. Act of Contrition. — What thanksgivings do I not owe Thee, O my loving Saviour, for having merited for me the grace to make well my mental prayers ! but how culpa- ble I am in having so faintly responded to that favor, by neglecting or performing negligently that holy exercise ! I humbly beg pardon of Thee, by Thy infinite merits, and by the intercession of Thy august Mother. I make the resolution to SEVENTY-NINTH SUBJECT. OF FAITH AND ITS NECESSITY. Without faith it is impossible to please God. — Heb. xi. 6. Faith is a supernatural virtue, by which we believe in God, and all the truths which He has revealed to us, and OF FAITH AND ITS NECESSITY. 125 which the Church teaches us. Faith elevates a man above himself, above the senses and reason, and enables him to contemplate the adorable majesty of religion. Faith never deceives when we consult her with humility and simplicity, while reasoning but too often misleads the proud. . God gives us faith by the pure effect of His goodness ; but it is we who must cultivate and cherish it, by a con- duct conformable to that which it teaches us. F aith is the foundation of all the virtues : of hope, in showing us the great good we ought to expect ; of cliarity, by instructing us in the motives which should lead us to the love of God, and of our neighbor. Faith does not give all the virtues, but she aids us to acquire them ; and although it is true that with faith, one may not pos- sess all the virtues, it is no less true that without faith it is impossible to have even a single one meritorious for Heaven. Have we that faith ? What use do we make of it ? Have we preserved it ? Have we cultivated it ? Have we augmented it ? Do we possess it truly ? In what do we see it ? Do we live like men who know God, who adore Him, who love Him, who respect His presence in all places ? Do we live like men who believe in the immortality of the soul, in Heaven, in Hell ; like men who are not cre- ated for time, but for eternity ? Oh ! how holy would our lives be, if it were thus with us ! It was by faith that so many of the Saints led a life so perfect ; that they, as St. Paul tells us, suffered trial of mockeries and strifes; more- over, of bonds and prisons. They were stoned, they were cut asunder, they were tempted, they were put to death by the sword, they wandered about in skins, being in want, distressed, aflicted ; wandering in deserts, in mountains, in caves of the earth..^ For these holy personages well knew that faith without works is dead. — St. James ii. 20. 1 Heb. xi. 36. 126 PARTICULiVR EX.VMEN. Pause. Act of Contrition. — O my God, O my all, I have good reason for crying out with Thy Holy Apostle, “ Lord, in- crease my faith ” P I have indeed the use of faith which Thou hast given me, but have I a j^ractical faith, the faith which makes saints ? I beg Thy pardon, O Lord, for hav- ing so little exercised my faith ; grant it to me, neverthe- less, by the merits of Jesus Christ, and the intercession o^ Mary immaculate. I make the resolution to EIGHTIETH SUBJECT. ' QUALITIES OF FAITH. 0 woman ! great is thy faith !— St. Matt. xv. 28. Faith should embrace all the truths which the Church teaches, but it should attach itself explicitly, and as clearly as possible, to those truths, the knowledge of which is essential to salvation ; one God in rhree per- sons, the incarnation, the redemption, the divine mater- nity, the apostle’s creed, the commandments, the sacra- ments, death, resurrection, judgment, heaven, hell, the immortality of the soul, etc., etc., etc. Faith should be firm, and without hesitation ; it is God, truth itself, who speaks ; it is the Church, always directed by the Holy Ghost, and who can never, by any possibility, teach errors or falsehood. We must then believe these truths, believe them most firmly, and be willing to give up life itself, sooner than deny a single one of them. It is thus they were esteemed by those thousands of martyrs, who at this day people heaven. Faith should be practical ; that is to sa}^ accompanied by works prescribed by the commandments of God and of the Church, and by the duties of the state we have em- ’ St. Luke XAoi. 5. QUALITIES OF FAITH. 127 braced. Faith without works is a dead faith, ^ and with- out merit — a faith which tends not to make us avoid evil, and leads us not to do good ; a faith which tends not to malce us observe the commandments of God and the Church, which tends not to make us fulfil the duties of our stats, a faith which tends not to the preservation of charity in the soul, or the recovery of it, if we had lost it, will serve far more to our condemnation than to our justification. Does our faith possess these qualities ? Is it full and entire ? Does it embrace all the truths of religion ? Is it practical ? Does it make us comprehend the necessity of loving God, serving Him, and laboring for our salva- tion ? Do we preserve it ? Do we cultivate it ? Do we pray God to increase it in us ? Let us forget not, above all, these words : If thou 'confess with thy mouth the Lord Jesus, and believe in thy heart that God hath raised Him up from the dead, thou shalt he saved. — Kom. x. 9. Pause. Act of Contrition. — A h Lord ! abandon me not, with- draw not from me Thy holy Spirit, nor the precious gift of faith. I have well deserved that Thou shouldst leave me to my reprobate senses for having drawn so little profit from the talent Thou hast confided to me; but Thou art a good Father, Thou wilt pardon me. Thou wilt have pity on my misery, I ask it of Thee by the merits of Jesus Christ and the intercession of Blessed Mary, ever a Virgin. I make the resolution to * St. James iii. 17. 128 PARTICULAR EXAMEN. EIGHTY-FIRST SUBJECT. SPIRIT OF FAITH. I live now in the flesh ; I live in the faith of the Son of God. -Gal. ii. 20. i He who has a lively faith sees ‘all things in God, j he refers all things to God, desires only God, seek;s j onl}" God. God alone is the principle, the motive, \ the end of all which He does. All creatures, all ob- } jects, which present themselves to his sight, recall to him the remembrance of the well-beloved of his heart. It is ^ my God, says he, who created the sun, this beautiful firmament ; it is He who suspends these clouds which seem to walk in the breeze ; this flower, this blade of ; grass, this grain of sand, are the work of my Heavenly* Father, who manifests so visibly His presence on earth. He who has the spirit of faith regards all that happens .j to him, either agreeable or disagreeable, as coming from i God ; if he is hapj^y, he blesses God ; if he has trials, he . I blesses Him still ; these thoughts— God ordains it, God ‘j wills it, everjdhing comes from God : Blessed he the name ,j of the Lord? Thy ivill be done,^ make all his happiness and f'| all his consolation. i 1 He knows that God is present everywhere ; that He ‘ ' sees him, hears him, penetrates even into the most secret .[ recesses of his heart ; for this reason he walks as if in His 4 presence, watches over his thoughts, his words, his acts, ' ; his steps, his eyes, all his senses. He sees only God in his brothers, above all, in his su- periors ; obedience is his delight through the desire he ^ | has to please God. He knows that Jesus Christ is his ' ’ model, and endeavors to imitate Him ; that Mary is His ^ Mother, and he prays to her ; his body is on the earth, ! but his aspirations and desires are in heaven. ’ Job. i. 21. 2 Matt. xxvi. 42. 'x POWER AND EFFICACY OF PRAYER. 129 Is ifc thus that we think ? that we act ? Do we enter into the sentiments of St. Paul, when he said : We look not at the things which are seen, hut the things which are not seen; for the things that are seen are temporal, hut the things that are not seen are eternals In Him we live, and we move, and ice are . — Acts xvii. 28. Pause. ' Act of Conteition. — My faith is very feeble, O my God, for I do not find in myself that spirit which gives life , grant it to me. Lord, in order that it may renew all the faculties of my soul. Pardon me all the faults I have com- mitted against this spirit of my institute. I ask of Thee this grace and this pardon, through the merits of Jesus Christ and the intercession of Mary. I make the resolution to EIGHTY-SECOND SUBJECT. POWER AND EFFICACY OF PRAYER. Walk before me, and be perfect. — G en. xvii. 1. I To have faith, to have a lively faith and sin, is a thing ! almost impossible. And indeed would we dare to offend I God if we thought on His presence? If we were well per- suaded of His power and His justice, would we dare sully our soul if we understood its dignity ? would we rest a I single instant in sin if we thought seriously that at any i moment we might die and fall into the hands of the Sov- I ereign Judge of the living and the dead? would we be ! willing to lose heaven if we had any idea of the happiness ; enjoyed there ? would we expose ourselves so easily to fall into hell if we reflected on the torments endured there, I the weeping and gnashing of teeth,^ the worm that dieth not, and the eternity of pain P would we be willing to lose our ' II. Cor. iv. 18. 2 St. Matt. viii. 12. 3 st. Mark ix 43. rARTIOULAR EXiVMEN. 130 soul if we seriously believed it to be immortal, tbat it will burn eternally in liell if we do not render it woi tliy of the glory of heaven? AVould not our heart be kindled with love for Jesus Christ if we thought seriously on all He has done and suf- fered for us ? would we not do more than we do to prove to Him our gratitude ? lYould we be so attached to earth, if we recollected, that it is but our place of pilgrimage, and that heaven is our true country ? Would we not be more holy than we are if we estimated the value and the merit of holiness ? Let us examine, then, with attention, whether we have profited by these motives of faith, to impress on ourselves these truths, to render them familiar to us ; if we have lived conformably with these principles ; if, according to St. Paul, we are that just man who lives by faith ; and let us say to our Lord as the Apostles said : Lord, increase ourfaiih!~-^'r. Luke xvii. 5. Pause. Act of Contrition. — I have not then had, so far, a tine faith, since I have so little practised its works. Pardon me. Lord; and deign, through Thy infinite mercy, to ren- der my path as fruitful in the future as it -lias been sterile in the past. I ask it of Thee through the merits of Jesus Christ, the author and finisher of faith, ^ and through the in- tercession of Mary who was so favored for having believed. I make the resolution to EIGHTY-THIBD SUBJECT. 00NTK4DICTI0N WHICH 19 FOUND BETWEEN ODK iFAITH AND OUR WORKS. Faitli also, if we have not works, is dead in itself.— S t. James ii. 17. Let US reflect upon this important truth, which our Sa- ) Heb. xii. 2. CONTRADICTION BETWEEN OUR FAITH AND WORKS. 131 viour Jesus Christ teaches us by one of His most holy Apostles, and see what has been our conduct with regard to it. We know that God is infinitely good, and neverthe- less can we say that we love Him with all our heart, as we declare to Him so often? We know that He is in all places, do we respect His presence? We know that he is just, do we fear his jus- tice ? We know that sin is the greatest of all evils, yet we render ourselves daily culpable. We know that the proud can never enter heaven, and we are unwilling to endure the slightest humiliation ; we choose, on the contrary, to be praised, honored ! We know that by the practices of poverty the kingdom of heaven is gained, and we are unwilling to suffer any want — we rebel against the slightest privation ! We know that without obedience the religious can nei- ther persevere nor save himself, and we do willingly only that which pleases us ! We know that without modesty death will enter by the eyes into our souls, and we mind to see everything ! We know that without tne mortification of our senses we shall fall into the snares of Satan, and, nevertheless, we are unwilling to do ourselves the least violence ! We know that man must render an account even of every idle word which he shall speak, and we permit our- selves idle conversations, even to the prejudice of our neighbor ! We know that the kingdom of heaven suffers violence, and we — we most often fly from the narrow, strait way to take that which is broad and spacious, and which presents no difficulties! T"inally, we know that, to be true disciples of Jesus Christ, we must bear our cross, we must follow him, to walk in His footsteps, and our life is almost always the op- posite of His. 132 rARTICULAR EXAMEN. All ! let iis enter then seriously into ourselves, and not imitate those spirits of evil, of whom St. James says they believe and tremble,^ and who are none the less condemned, but rather let our faith be active and animated by charity, so that we may be truly the jud man who livelh by faith . — Roii. i. 17. Pause. Act of Contrition. — I ask Thy pardon, O my God, for all the sins I have committed in not conforming my life to my faith ; deign to grant it to me by the merits of Jesus Christ and the intercession of Mary, my tender Mother. I make the resolution to EIGHTY-FOURTH SUBJECT. CAUSE OF OUR LITTLE FAITH. How can you believe who receive glory one from another, and the glory which is from God alone you do not seek.— St. John v. 44. "We have little faith because we have not the courage to undertake bravely to break down our will, to conquer our inclinations, to correct our faults. AVe have little faith because we do not give ourselves the trouble to meditate on the greatness of God, on His 1 ^ 0 wer, on His goodness, on His justice, on His eternity. AVe have little faith because we do not study with suffi- cient earnestness the great truths of religion, those mys- teries which Jesus Christ has accomplished for our salva- tion. AVe have little faith because we do not reflect seriously on w’hat we are for time, and what we must become in eternity. AVe have little faith because we render ourselves too much the slaves of our inclinations, our senses, our reason- > St. James ii. 19. OF HOPE. 133 ings ; because too offen we listen not to our conscience, and fail to consult it ; we do the evil which it disapproves, and neglect the good which it commands. We have little faith because we do not ask for it ; be- cause, perhaps, we fear to know more clearly our duties, and to feel the reasons which should oblige us to fulfill them with more exactness. Let us then humbly recognize our misdeeds, and uniting ourselves to the father of the possessed child, whom Jesus Christ healed, let us say to our divine Saviour, Lord, help my unbelief,^ and with the Apostles, Increase our faith. — St. Luke xvii. 5. Pause. Act of Contrition. — I have been truly senseless, O my God, in leaving myself to be guided by my senses, mj’- in- clinations, and even by my passions, rather than by the word of Jesus Christ, Thy Son. I humbly pray Thy par- don for it, by the merits of that same Son, and the inter- cession of Mary, my good and tender Mother ; and I pray Thee to increase in me the precious gift of faith. 1 make the resolution to EIGHTY-FIFTH SUBJECT. OF HOPE ITS NATURE, ITS EXCELLENCE, ITS NECESSITY. The Lord will help them and deliver them because they have hoped in Him. — Ps. xxxvi. 40. By ourselves we have nothing, we are nothing, and we can do nothing ; but in God, and with the aids of His grace, we have all things, we can do all things in the way of salvation, if we will. Not only should we hope that He who maketh His sun to shine upon the good and the bad p v)ho feeds the ravens, and clothes the lilies,'^ will give us what is necessary for our exist- ’ St. Mark ix. 23. ® St. Matt. v. 45. 3 gt, Luke xii. 134 PARTICULAR EXAMEN. ence ; but wc slioukl even be very certain of it, if on out side we enter into His purposes. Not only should we hope for His grace in this world, and His glory in the next, if we are faithful to Him, but we should be well persuaded of it, well convinced. The least doubt on this subject would be a crime. In effect, he who created us in His own image, who gave His own Son for our salvation, who has overwhelmed us with benefits, would He want us to be lost ? God, the mighty King of Heaven and earth, is our Father ; He loves us as His chil- dren ; let us rely then on the cares of His charity and His love for us. Let us do what is incumbent on us, to shun evil and do good ; let us watch and pray ; casting ourselves with con- fidence in the arms of Divine Providence, and relying on the merits of Him who so loved us that He gave Himself for us.^ Have we acted with this goodly comportance ? Have we followed the advice given us by St. Augustine ? Act, says he, as if all things depended on yourself, and rely upon God as if all depended on Him. Yes, God will ham all men to he . samd, and to come to a knowledge of the that is to say, eternal life ; but He wills also that all should know, that the Kingdom of Heaven suffereth violence, and the violent bear it away.— St. Matt. xi. 12. Pause. Act of Contrition. — Thou hast promised me so many benefits, O good Jesus ! Thou hast accorded me so many graces, I know not why I have not more confidence in Thee ; I ask Thy pardon, O my loving Saviour, and I jiromise henceforth, even though all my enemies should league against me, I will not fear them, because I hope that Thou wilt be with me, and I trust in Thee. Lord, 1 Ephe. V. 2. 2 I. Tim. ii. 4. TEUST IN PKOVIDENCE. 135 stay with ws, because it is near evening, and the day is now far spent? I ask this grace by the intercession of Thy loving Mother. I make the resolution to EIGHTY-SIXTH SUBJECT. TRUST IN PROVIDENCE. It is I, fear ye not. — St. Matt. xiv. 27. Is a child alarmed at anything when he is in the arms of his father ? Has he any fear of being in want of shel- ter, of food, of raiment ? It should be the same with us : do we not know that the Lord watches over us, that He is with us by day and by night, in health and in sickness, in prosperity as in ad- versity ? Not a hair falls from our head without His per- mission ; not an enemy will have power to harm us if we have recourse to His assistance ; even Hell itself, with all its demons, will be powerless to work us evil ; for as soon as we invoke His holy name, a thousand of those spirits of darkness shall fall at thy side, and ten thousand at thy right hand^ This God, of infinite grandeur, loves us sincerely ; He desires our welfare and our happiness, more ardently than we ourselves. AVe are led to believe that God forgets us when we are afflicted, persecuted, tempted, tried by sickness, suffer- ings, sorrows, when our friends abandon us and human aid fails us ; but it is then, above all, that this good and tender Father comes to our assistance, and makes Himself known to us : Because thou wast acceptable to God, said the A.ngel to To})ias : it was necessary that temptation should, prove thee.^ How many sinners would never have been converted, had they not been afflicted ! ’ St. Luke xiv. 29. 2 Ps, xo. 7. ^ Tub. x/i. 13. 136 PARTICULAR EXAMEN. How many of the Saints would have been raised to less glory in Heaven, if they had been more happy on earth St. Augustine understood that well when he said : “ Oh my God, wound, cut, burn me in this world, so Thou dost spare me in the next.” Let us be persuaded, then, that it is not without reason that Jesus Christ saj^s : Be not so- licitous about to-morrow^ Blessed are they that mourns Woe to you that are rich, for you have your consolation No, nothing that happens to us on earth, in the order of Providence, can be hurtful to us. Is it thus we have understood confidence in God ? Have we considered that, being our Father, He can never abandon us? that He who adorns the flowers with their most beautiful colors, who feeds the birds of the air, who makes His sun to rise upon the just and the unjust, will never forsake His children ? that He who seeks after the lost sheep will not repulse the one who seeks Him ? that He who for our sake gave Himself up to a cruel death, will never refuse His grace to those that ask it ? Let us, then, hope in Him, and never be dismayed ; let us repeat with confidence those beautiful words : Not my will, hut Thine, he done ;* and say with Job : Although He should kill me, I will trust in Him. — Job xiii. 15. Pause. Act of Contrition. — O my God, my Father ! how could I fail to confide in Thee, knowing that Thou art infinitely good, infinitely wise, infinitely powerful ! O ! how I de- test these hesitations which wrong Thy paternal love ! I ask pardon for them, by the merits of Jesus Christ, and by the intercession of Mary, my tender Mother. To prove my confidence, I make the resolution to 1 St. Matt. vi. 33. 2 st. Matt. v. 5. ^ gt. Luke vi. 24. * St. Luke xii. 42 TVEONG DONE BY WANT OE CONFIDENCE. 137 EIGHTY-SEVENTH SUBJECT. THE WRONG DONE TO GOD BY WANT OF CONFIDENCE. Cursed be the man that trusteth in man, and maketh flesh his arm, and whose heart departeth from the Lord. — Jer, xvii. 5. He who trusts not in God, outrages Him in His most essential attributes. He outrages the power of the Father, for he seems to believe that God is unable to preserve him from danger, or to provide for his spiritual and temporal necessities. He outrages the wisdom of the Son, for he appears to doubt whether the events that happen to him are directed by that eternal wisdom to the advantage of His elect ; that He has ordered all things in measure, and number, and weight,^ and that nothing can escape His Om- niscience ; finally, he does injustice to the goodness of the Holy Ghost, in seeming to believe not in the infinite love which God bears towards us ; forgetting, w^hen afflicted by things hard to be endured, that whom the Lord- loveth He chastiseth;^ and that He scourgeth eoery one whom He re- ceiveth.^ Let us see if we have not something to reproach our- selves with on this important subject. In the exercise of our employments, have we not count- ed too much on the- patronage of men, on our own expe- rience, our ability ; in a word, upon human means ? and while doing all that depended upon ourselves, have we re- lied solely upon God ? In our pains and tribulations, interior as well as exte- rior, have we sincerely placed our confidence in Him, re- garding Him as our Father, the most careful of all fathers ; hoping all things from His goodness, from His tenderness to us, and resting ’well persuaded, that if He tries us, it is to give us an opportunity to merit a greater recompense in Heaven ? * Wisdom xi. 21. ^ Prov. iii. 12. 3 Heb. xi. 6. 133 PARTICULAR EXAMEN. All ! let ua aclcnowleilge that we have often lost sight of the adniirahle instractions which the Holy Scriptures give us, on the advantage of contidence in God ; and that we have forgotten those words of the Prophet : Tht^y tluit hope, in the Lord teace, nor tranquility, nor true joy. Without that love lliere is no salvation possible ; the sinner dying without it can never enter heaven. How do we acquit ourselves of this first great duty ? Do we love God ? Do we love Him truly ? How do we prove it ? What are our works ? What are our acts ? Alas ! ungrateful that we are ! not only do we love nqt a God so good, we offend Him, we outrage Him ! Ah ! let it not be so in future ; oil the contrary, let us endeavor, from this time forth, to say with St. Paul, not death nor any other creature shall he able to separ'ate us from the love of God, which is in Jesus Christ oar Lord. — Rom. viii. 39. Pause. Act of Contrition. — O my God ! O my all ! O beauty ever ancient and ever new, I have loved Thee too late, I have loved Thee not enough ; I ask of Thee a thousand pardons. Grant me the grace to love Thee, and to reward my love, grant that I may love Thee more and more. This is all I ask of Thee, by the merits of Jesus Christ, and the intercession of His divine Mother. I make the resolution to NINETY-FIRST SUBJECT. THE MANNER OF LOVING GOD. Thou ehalt love the Lord thy God with thy whole heart, and with thy whole soul, and with all thy strength, and with all thy mind St. Lukk X. 27 . We should love God perfectly ; that is, as much as we ai’e able, as much as is compatible with our feeble capaci- 144 PARTICULAB EXAMEN. t}". “ The measure of this love,” Scays St. Bernard, “ is to love without measure, without bounds, without limits.” AVe should love God with our whole heart ; that is to say, with all the tenderness, all the affection, all the senti- ment, of which we are capable ; making it not only a duty, but a pleasure and happiness to prove it to Him, as often and as effectually as lies in our power. We should love God with all our soul, employing all our faculties to bless and glorify Him. We should love Him with all our mind, spreading before Him all oiu’ thoughts freely and willingly. We should love God with all our strength, doing our best to please Him, referring to Him all our works, all our undertakings, all our expectations. We should love God above all things more than our- selves, more than all else we possess most dear in this world ; that is to say, we must prefer God, His holy will, and His commandments, to all other things ; to our f)ar- ents, our friends, our possessions, our worldly interests, to our health, to life itself. Is it thus we love God? What proof have we given of it ? Are we able to say with St. Paul : V/ho shall separate us from the love of Christ ? Shall tribulation, or distress, or famine, or nakedness, or danger, or persecution, or the sux)rd? — Kom. viii. 45. Pause. Act of Contrition. — I have well deserved the anathema bestowed by thy great Apostle,’ O my God ! No ! I have not loved Thee, I have not loved Thee as I ought. I sin- cerely pray Thy i^ardon for it, and I will begin now in ear- nest to love Thee, and nothing else, save for the love of Thee. Grant me this grace by the merits of Jesus Christy my Kedeemer, and the intercession of Mary, my Advocate I make the resolution to 1 L Cor. xvi. 22. THE DEGKEES OF LOVE FOR GOD. 145 NINETY-SECOND SUBJECT. THE DEGREES OF LOVE FOR GOD. He set in order charity for me. — Cant, ii, 4. The love of God, in its effects, may be divided into four degrees. The first makes us avoid mortal sin ; those who i:)0ssess it would sooner die than offend God mortally ; all Christians are required to possess this degree. The second makes us avoid venial sins. Those who pos- sess it would sooner die than commit a venial sin. This is the disposition of the truly faithful. The third leads to the practise of the counsels ; those who possess it would sooner die than be wanting in what God might demand of them. This should be the disposi- tion of all those persons who aspire to perfection. The fourth is the state of a holy soul, who being as well able to procure glory for God by riches as by poverty, by honors as by humiliations, by health as by sickness and sufferings, prefers taking the part of poverty, of abjection, of sickness, and of suffering, to the end that he may there- by more closely resemble Jesus Christ, poor, humble, and suffering. This is the state of the perfect. In which of these four degrees are we ? Oh ! how de- plorable, if we are not even in the first, if we would not choose to die rather than to offend God mortally ! To what danger of damnation would we not be exposed ? Let us follow the counsel given us in the sacred Scripture : Flee from sin as from the face of a serpent hating also the spotted garment which is carnal. — St. Jude xxiii. Pause. Act of Contrition. — O my God, my Saviour, thou didst give me a heart only that it might love Thee ; and this heart should find its happiness in the exercise of that love ; ' Eccles. xxi. 2. 146 rARTICUL^VR EX AMEN. but, alas I have loved Thee not. Oh God, so good ! 0 God, all love ! Kindle, Lord ! kindle in my heart that sacred fire which burns in Thine for me ; I ask this grace by the merits of Jesus Christ and the intercession of Mary. / make the resolution to NINETY-THIRD SUBJECT. QUALITIES OF THE LOVE OF GOD. Love is as strong as death. — Cant. viii. 6. Our love for God should be real and sincere. God is not satisfied with appearances ; he desires sincerity, truth- fulness, in the love we have for Him. Our love for God should be cordial and affectionate. God is our Father, the best of all fathers ; He has done so much for us ; He desires our happiness so ardently that he will as effectively accomplish it if we interpose no ob- stacle. Why have we not for Him this heartfelt love, this tender and affectionate love, this love which unites and binds inse^iarably him who loves to the object beloved? Our love for God should be pure and disinterested. God well merits that we should love Him without interest ; besides, it is impossible to love Him without finding in it our real advantage ; for He is so good, the more we forget ourselves, the more He thinks of us, the more He heaps His favors on us. Our love for God should be voluntary ; God wants no- thing by force and constraint ; he desires a childlike love. He desires that we should love Him because He is good ; even goodness iiself ; of which He has never ceased to give us proofs by His immense benefactions. Our love for God should be present and habitual ; always, at each moment of our lives. His grace should reign in our hearts, to animate and sanctify them. GOD MERITS OUR LOVE. 147 We slionld love Him by day and by night, in sorrow as in joy, in adversity as in prosperity. Our love for God should be practical ; that is, by works we should prove that we love God. It is in avoiding evil and doing good ; it is in suffering for God, and in view of God, that we prove our love for Him. Our love for God should be universal, and extend to all times, air places, and embrace all the acts of our life. Is it thus we love God ? Can we say sincerely with Da- vid : My heart and my flesh have rejoiced in the living God for the Lord your God is merciful, and ivill not turn His face from you, if you return to Him f — II. Paeal. xxx. 9. Pause, Act of Contrition. — How misereable I am, thus to for- get so easily that I should love Thee, O most loving of fathers, O most generous of benefactors ! How havp I been able to bear with myself, while estranged from Thee, who alone dost merit my affections ! I ask Thee pardon, O my God, by the merits of Jesus Christ and the inter- cession of Mary. To prove to Thee the sincerity of my love, T make the resolution to NINETY-FOUKTH SUBJECT. GOD MERITS OUR LOVE. He that keepeth his word (that he commands) in him, in very deed, the charity of God is perfected. It is God who created, and who preserves us ; from Him v e hold all that we are and all we possess ; our soul and its faculties, our body and its senses, all things come from -Him. He is our first principle, He is our last end ; He alone ' Ps. Ixxxiii. 3. 148 PAllTICULAR EXAMEN. is able to render us liappy. The Saints are happy in Heaven, because they possess God, and love Him. The greatest torment of the damned is to be separated from God, and to love Him not. Even in this world, neither pleasures, nor honors, nor riches are able to render us happy ; “ for,” says St. Augustine, “ our heart is always disturbed and in trouble, when it is not with God.” Let us seek God, and God only ; let God be in our mind, to enlighten it by His graces and direct it by His salutary impressions ; in our heart, to control all its sen- timents ; in our will, to keep and strengthen it in the prac- tice of virtue. Let us seek God with earnestness, at all times and in all iDlaces. Let us seek Him in our occupations, seek Him in our actions. We should have done so. Have we? Have we only God in view ? Do we enter into the true spirit of these words of Scripture : Let all things he done in charity He that abideth in charity abideth in God, and God in him. — St. John iv. IG. - , Pause. j Act of Contrition. — know, O my God, that I owe all i things to Thee, and that, consequently, I should serve ! Thee alone, with my whole soul ; and nevertheless, I am ) slothful in Thy service, my heart is cold towards Thee, i Pardon, O my God, pardon, by the merits of Jesus Christ my Saviour, and by the intercession of Mary. ' ' I make the resolution to \ NINETY-FIFTH SUBJECT. PROOFS OF THE LOVE OF GOD. He that hath My commandments and keepeth them, he it is that loveth Me.— St. John xiv. 21. Do we desire to know if we love God ? let us see what ' I. Cor. xvi. 14. PROOFS OF THE LOVE OF GOD. 149 we do for Him. Do we seek truly but God alone ? Has our heart no impulse, no affection, desire, perception, but for Him ? On what are our thoughts ordinarily bent ? is it upon God, or on some earthly object ? Do we act in the intention of being pleasing to Him ? Do we invoke Him in all our actions ? Do we perform them in the name of Jesus, by Jesus, and in union with His merits ? Do we desire that He should be loved and served by all with whom we have any connection ? Have we any zeal for His glory ? Do we endeavor to procure for Him worshippers in spirit and in truth ? Do we speak of God with pleasure and zeal ? Do we submit to any sacrifice to please Him ? Does it suffice us to know that God desires something of us, to undertake it, whatever repugnance we might feel for it ? Would the thought of displeasing God by such an action make any impression upon us ? Would it. stop us short, when on the point of committing sin ? Do we consider sin as the greatest of all evils ? Would we choose rather to die immediately than commit a single one, even a venial sin ? Alas ! have we not done the contrary ? Have we not taken more precautions to avoid a suffering, a humilia- tion, a little confusion, than any action which might dis- please God ? Have we not, on occasion, more chagrin at the humiliation which follows sin, than at the sin itself ? He that feareth God, saith the Holy Spirit, neglecteth nothing. — Eccl. vii. 19. Pause. Act of Contrition. — I ought, O my God, to live only to love Thee. I should act only to give Thee proofs of this love, and I have only lived for myself ; pardon me. Lord, this negligence, as well as the innumerable faults I have committed in loving creatures more than Thee. ] make the resolution to 150 PARTICULAR EXAiyiEN. NINETY-SIXTH SUBJECT. OBSTACLES TO THE LOVE OF GOD. They have drawn nigh to iniquity; they are gone far off from Thy law. — Ps. cxviii. 16. The iirincipal obstacles to the love of God are : luke- warmness, which imperceptibly leads to a distaste for God and His service ; negligence in our exercises, which de- prives the soul of the graces of which she has need, to maintain herself in the practice of virtue ; Pride, which leads us to attribute to ourselves what belongs to God alone ; Self-love, which leads us to seek what flatters self rather than what pleases God ; the love of crealures, which takes, in our heart, that place which belongs to God alone ; the immortif cation of our senses, which distracts and turns us from God ; voluntary faults, which weaken the soul, di- minishing the horror of sin, and dispose more easily to the commission of it ; venial sins, which diminish grace in us ; mortal sin, above all things, because it deprives us of grace, of the friendship of God, and drives Him from our hearts. Let us see how we stand : are we careful to guard against everything which might impede the love of God in us, as self-love, levities, voluntary faults, negligence in our exercises, want of fidelity in little things ? Do we l^ractise the virtues which would augment in us this love, as attention to prayer, a spirit of faith in our actions, flying from occasions of sin, mortifying our mind and senses ? Do we from time to time make fervent acts of love of God, of Jesus Christ our Divine Kedeemer ? Let us, then, reflect seriously and meditate attentively on these words of the Holy Ghost : They that go far from Thee shall perish. — Ps. Ixxii. 27. A DIVIDED HEART. 151 Pause. Act of Contrition. — With what confusion should I not be covered in acknowledging before Thee, O my God, that it is I, and I alone, who am the greatest obstacle to Thy love ; and by the misuse of Thy gifts, and of created things, I have deprived myself of this love, the greatest of all blessings. I ask Thy pardon for it, through the merits of Jesus Christ and the intercession of Mary. I make the resolution to NINETY-SEVENTH SUBJECT. A DIVIDED HEART. Come not to Him Avith a double heart. — Eccles. i. 36. Woe to them that are of a double heart.— Ibid. ii. 11. To be a true servant of God, is all that can be imagined most noble, most elevated, most worthy of a reasonable creature ; for God alone is great, alone powerful, alone worthy of our homage and alone rich to reward. But to serve Satan and the world, is to render one’s 5elf the slave of his pride, his sensuality, his caprices, his passions ; this is what is most vile, most abject, most un- worthy, most degrading. To have enough faith to understand that we should give our affections to God, but to be base enough to refuse them to Him, is a culpable act and worthy of all punish- ment. To know that God merits our whole heart, and never- theless to desire to constrain Him to be satisfied with a part, to banish Him to a small corner of that heart, that we may fill the rest with some terestrial object, is to be ^wfiling to drive Him from it entirely, to renounce Him as (JSr blaster; it is to hasten to our ruin, to expose ourselves to reach to that betrayal of Him which is fearful to speak 152 PARTICULAR EX.VMEN. or even to think of, and this is nevertheless what Jesus Christ himself declares : iVb servant can serve two masters, for either he will hate the one and love the other, or he will take to the one and despise the others In fine, what insult we offer to God when we offer Him half of our heart, our affections, on condition of bestowing the remainder on creatures, on our own inclinations ! Let us see now what reigns in our heart; is it God alone? Is it love of virtue, humility, piety? Where is our treasure ? In what does it consist ? Upon what do our thoughts dwell most frequently ? What do we desire most ardently ? Of what do we speak most willingly ? For whom do we labor most habitually ? Do we not resemble the unworthy steward of some fine castle, who has resolved to drive away his master or confine him in a small cell, in order to bestow the most beautiful apartments on strangers, or perhaps on his enemies ? What rashness ! What trea- son ! What crime ! Let us pray then to the Lord, that He enlighten us on those words of the holy Spirit Woe to them that are of a double heart — Eccles. ii. 14. Pause. Act of Contrition. — I ask pardon of Thee, O my God, for all the sins of which I have rendered myself guilty, in dividing my heart between Thee and the things of the world ; it is a sin I shall deplore all my life ; give me grace, Lord, to love Thee alone, to love Thee always, as much as I am capable. Permit not that I shall ever have in my heart any other affection than what I owe to 1'hee ; I pray Thee this by the merits of Jesus Christ, and the interces - sion of Mary. I make the resolution to ’ St. Luke xvi. 13. THE SERVICE OF GOD IN GENERAL. 153 NINETY-EIGHTH SUBJECT. T^:E SERVICE OF GOD IN GENERAL. Thou siialt fear the Lord thy God and shalt serve Him only. — Deut. vi. 13. Let us adore our Lord, coming upon earth to accom- plish in all things the commandments and the will of His Father, and let us examine whether, following His exam- ple, we have served God with the fidelity which He has a right to expect from us. We hold all things from Him ; existence and life, our soul and its faculties, our body and its senses ; our de- pendance on His regard is absolute, because, without the immediate succors of His providence we should' fall into nothingness. Holding all from Him, we should consecrate to Him all that we are, living only for Him, making His will our sole business, doing nothing which has power to displease Him,^ and doing all that we know would be acceptable to Him. I Is it thus we act ? Do we take the pains to know the will of God in our regard ? Do we study it in His holy la w ? Do we study it in the obligations which our voca- tion imposes on us ? In our rules and constitutions ? Do ■ we make it, like our divine Master, our nourishment, our i first and principal business, to accomplish the will of our i Father, who reigns in heaven, and can we hope that He (will one day address to us these gloriCus words : Come ye blessed of My Father j possess the kingdom prepared for you i ^rom the f oundalion of the world, ^ and those other words no less consoling — well done, good and faithful servant, enter thou into the joy of thy Lord. — St. Matt. xxv. 23. S Pause. \ Act of Contrition. — I have neglected, O m}’^ God, to study Thy will, and when I have known it I have not al- ' . 1 St. Matt. xxv. 34. 154 PABTICULAE EXAMEN. ways accomplished it. O how culpable i am! Deigu Thou to pardon me by the merits of Jesus Christ my Saviour, and the mediation of Mary, my good and tender Mother I 1 make the resolution to NINETY-NINTH SUBJECT. THE OBLIGATION TO SERVE GOD. Fear the Lord and serve Him with a perfect and most sincere heart,— Jos, xxiv. 14. We know that to serve God, as He demands of us, we must do what He commands, avoid what He forbids, and conform in all things to His holy will. Have we done this hitherto ? Do we do it now ? Is it God that we seek in what we do ? Do we study His will. His wishes. His in tentions in our behaK ? Does the fear of not doing what God requires, influence us ? Can it arrest a project form- ed, an undertaking begun, when we recognise not in it the will of God ? Does this fear lead us to return to order when we have departed from it ? Do we find ourselves happy in having chosen God for our Master, in doing His work, in being constantly em- ploj’^ed in His service ? Do we endeavor to form for Him docile children, and to procure for Him faithful servants ? Do we feel any zeal for His glory ? Do we say with our divine model : My meat is to' do the loill of Him that sent me' Do we think that a master would feed, pay and keep a domestic, who served him no better than we serve God ? Think we that the saints would be in possession of eternal glory, that they would be in heaven, if they had not served f God better than we ? To make reparation for the past, and to regulate the ; future, let us enter into the feelings of the great Apostle, , J St. John iv. 34. DIGNITY OF THE SERVICE OP GOD. 155 when he exclaimed, in those noble words : Lord, what wilt thou ham me to do P And let ns add with tlie royal pro- phet : / wdl meditate on Thy commandments, and I will con- sider thy ways ; I will think of Thy justifications ; I vM mi forget Thy words. — Ps. cxviii. 15. Pause. Act of Contrition. — Since I have had the use of rea- son, I should have served Thee alone, O my God, the best, the kindest, the most generous of all Masters ; but, O fatal blindness! I have abandoned Thee, my good Father, to give myself up to the tyranny of my passions, of which I have made myself the slave and sport. Pardon me, O merciful God, through the merits of Jesus Christ and the intercession of Mary. Z make the resolution to ONE HUNDKEDTH SUBJECT. DIGNITY OP THE SERVICE OP GOD. Happy is that people whose God is the Lord. — Ps. cxliii. 15. One would esteem himself happy to be near a powerful monarch, to serve him, to please him, to honor him ; but if it is thus in regard to a man, who, however great he may be, is nevertheless very insignificant before God, what shall be said of the services rendered to the great Mon- arch of heaven and earth, to the great God of eternity I Therefore, it may be said with truth that nothing is more grand, more elevated, more noble, more worthy of us, than to serve God, to accomplish His designs, to do His will. It is thus that he who is faithful to this duty, who renders to God a sincere and veritable homage, who raises himself above the earth, to assimilate, in some degree, to the blessed inhabitants of the celestial country, becomes him- self king and monarch, for to serve God is to reign. 1 Acts ix. 6. 15b rAnTICUL.VR EXAMEN. Not only, nothing is more worthy of man than the ser- vice of God, but, still farther, nothing is so advantageous to him. What is gained in the service of the great men of the earth ? some distinctions, honors, riches, advantages, after all, that are too imperfect, too transient, too trifling to satisfy the heart : while, on the contrary, the service of God being sustained by the firm hope of an infinite and eternal recompense, procures for man a contentment, a joy, a happiness which nothing can disturb. To convince ourselves of this, let us compare the actual state of the souls of those saints who passed their lives in the service of God, with that of courtiers and favorites of the great ; the first enjoy eternal glory, but can we say as much of the second, especially if to serve a mortal man they were blind enough to forget God ? Have we entered into these sentiments? Do we comprehend the meaning of these words ; Blessed are thy men, and blessed are thy servants, who stand before thee always, and hear thy wisdom. — III. Kings X. 8. Pause. Act of Contrition. — How great would be my happi- ness, if, in time past, I had always served Thee ' faithfully, O my Creator! I should not then suffer this cruel re- morse which tears me, I should not experience these pain- ful disquietudes which disturb and trouble me! Pardon, Lord, pardon the wanderings of a prodigal, who throws hiinsell without reserve into the arms of Thy mercy. Par- don me by the merits of Jesus Christ and the intercession of Mary. I make the resolution to HOW WE SHOULD SERVE GOD. 157 ONE HUNDEED AND EIEST SUBJECT. HOW WE SHOULD SERVE GOD. Let us serve, pleasing God with fear and reverence.— Heb. xii. 28. God wills that we should serve Him like true children, and not as slaves; from love, and not from fear; to please Him, to deserve more and more His affection. We must serve God with purity of intention ; that is to say, for Himself, having in view, in all things, only to do His wHl. We must serve God with fidelity; that is, omitting noth- ing which we know would be acceptable to Him, whatever difficulties we might be called to encounter, whatever re- pugnance it is necessary to conquer ; this is always possi* ble to us with grace. We must serve God with zeal ; and, in truth, would it not be to insult this great and powerful God, to serve Him only with lukewarmness, with slothfulness, with re- luctance. Wliat a holy ardor animated the true servants of God in the performance of their duties ! We must serve God with joy, and with a holy satisfac- tion ; a true servant of God may undergo some trials, but the graces which he receives raise him so much above the impulses of nature, that nothing can trouble the interior peace which his soul enjoys ; hence what calm, what con- tentment, what serenity, what joy illumine his counte- nance. We should serve God with constancy; God is always the same ; what He merited yesterday. He mei*its to-day. He will merit to-morrow. Why then change ? why relax in the duty and service we render to Him ? each day He grants us new benefits; we owe Him to day more than we owed Him yesterday, why not endeavor to pay Him in re- turn? We must serve God from our youth, and always ; one 158 PARTICULAR EXAMEN. never begins too early to serve the Lord ; youth belongps to Him, as well as the most advanced age ; moreover, the young are not sure of becoming old ; the days of youth are the fairest of life ; are they too fair to be consecrated to the Lord ? God is pleased to receive the service we ren- der Him in old age, but He is jealous above all of the fair days of youth ; to refuse them to Him ia to do Him a grave injury, to take from Him the marrow of the victim. Is it thus we serve God ? If death had surprised us on any day, hour, or at any place, would God have found us doing His work? Could we have applied to ourselves those words : Ble.^sed is that servant, whom when his Lord shall come, He shall find so doing. I say to you. He shall place him over all his goods. — St. Matt. xxiv. 46. Pause. Act of Contrition. — What an account should I have to render to Thee, Lord, if Thou shouldst judge me in strict justice, on the time I have passed without serving Thee ! I ask pardon of Thee for my negligence, O my God, by the merits of Jesus Christ and the protection of Mary; I promise that in future all I say and do shall be for Thy greater glory. I make the resolution to ONE HUNDKED AND SECOND SUBJECT. LOVE OF OUR NEIGHBOR. He that loveth not his brother, whom he seeth, ho.v can he love 0 .. aom he seeth not.— St. John Epis. iv. 20. The first commandment commands us to love God \ a > < the second is like to this ; thou shalt love thy neighbor as thy- self ; on these two commandments dependeth the whole law and the prophets.\ > St. Matt. xxii. 39. LOVE OF OUR NEIGHBOR. 159 Indeed, wlioso loves God must necessarily^ love his neigh- bor, for lie that loves the father, loves also the children. We ought then to love our neighbor; that is to say, to have for him a cordial affection, to take an interest in all that concerns him, in his joys and his sorrows, not only in words, but, above all, by deeds ; this is what St. John urges on us.’ We should render to him aU the assist- ance he has the right to expect from us, speak to him with kindness, with respect and sincere regard. Is it thus we love our neighbor? what proofs do we give him of it ? Do we avoid what would vex him, give him pain, disoblige him? Are we careful to say nothing which might jeopardize his interests, his reputation, or the respect of which he has need? Do we do, with the help of God’s grace, all that we are able, to be useful to him, to obhge him, to give him plea- sure ? Does our love for our neighbor cost us anything ? Do we make any sacrifices to preserve and augment it in us ? Let us reflect on what Jesus Christ has done for each one of us in particular, and we shall feel strongly impelled to follow the counsel which St. John gives us, saying : Dearly beloved, let us love one another ; for charity is of God. — St. John Epis. iv. 7. Pause. Act of Contrition. — My God, I most humbly ask par- don of Thee for all the faults I have committed against charity ; deign to grant me this pardon by the merits of Jesus Christ and the intercession of Mary. I make the resolution to I. St. John lii. 18. IGO PARTICULAR EXA M EN. ONE HUNDRED AND .THIRD SUBJECT. MOTIVES OF BllOTHEIlLY LOVE. For all the law is fulfilled in one word, Thou shalt love thy neighbor aa t h yself OAii. v. 14. It would be very difficult for us to love our neighbor as ourself, if we beheld in him only humanity with all its miseries, all its weaknesses, all its faults. But if we look upon him as the covering, as the mantle, which hides from us the Divinity, of v/hich he is the image, all will be changed. We will pass over those faults, those imperfec- tions, and all that would displease us in our neighbor, to see in him only the image of the Divinity, only the child of our Heavenly Father. The more this image appears to us disfigured, the more compassion shall we feel for him who bears it ; the more this brother appears to us far separated from our Divine Father, the more pity shall we have for him, the more ear- nestly shall we seek to do him good. If therefore we feel a repugnance to love our neighbor, to do him good, to take part in what concerns him, let us raise our eyes to heaven, let us recall these touching words of our adorable Master : I say to you as long as you did it to one of these my least brethren you did it to me? If therefore I love my neighbor as I ought to love him, it is Jesus Christ whom I love ; if I render him a service, it is to Jesus Christ I render it ; if I respect his reputation, it is that of Jesus Christ which I respect. Oh ! how strong are these reasons ! How well they rej^ly to all the main objections of self-love, of jealousy, of immortification, of ill temper ! Is it thus we act ? Do we think on these words of Holy Scripture : God so loved the world, as to give his only begotten Son'^ to redeem it. If God hath so loved us, we also ought to love one another. — St. John’s Epis. iv. 2. > St. Matt. XXV. 40. 2 St. John iii. 16. QUALITIES OF THE LOVE OF OUK NEIGHBOR. 161 Pause, Act of Conteition. — Thou hast so loved me as to givt thy life to save me, O divine Jesus, and I am not willing to suffer anything for my neighbor to testify my love for Tbee Ah ! since Thou dost assure us that Thou dost regard as done for Thee all things which for love of Thee are donefo our neighbor, I resolve to do Him henceforth all the ser- vice possible. Pardon, O divine Jesus, the past, I ask it of Thee by the intercession of Mary, thy divine Mother. I make the resolution to ONE HUNDKED AND FOURTH SUBJECT. QUALITIES OF THE LOVE OF OUR NEIGHBOR. My little children, let us not love in word, nor in tongue, but in deed and in tnith.— St. John’s Epis. iii. 18. The love we owe to our neighbor should be true and sincere, and prove itself by actions when occasion presents itself. It should be universal, extending to all men, parents, friends, known and unknown, and even to our enemies. A true Christian may be hated, but he hates no one ; far from that, he loves all ; his heart is a stranjrer to enmity. The love of our neighbor should be pure, disengaged from all personal interest, and having for its motive solely the will of God ; and not any hope of reward, not any liu man views, any selfish considerations. It should be courageous ; that is to say, it should nnitn us surmount sufferings, repugnances, difficulties, and even command sacrifices jiroportionate to the needs of our neighbor. It should be constant, and we should never cease in exer- cising it, under any pretext whatever. Does God ceas(^ one instant in besfijwing on us benefits, notwithstanding our ingratitude ? 1G2 PARTICULAR EXAMEN. Tf slionld 1)0 affectionate; that is to say, we shonld not tirike onr iioiolibor pay for our services, by our rebuffs, Ijard words, or reproaches. It should be prudent j adiciom ; malcing us avoid all luidortakings and demonstrations capable of compromising c-nr reputation or giving scandal. It sliould be general ; that is to say, embracing all the necessities of our neighbor, but especially those of his soul. Has our love for our neighbor these qualities ? St. Paul tells us that Charity is patient, is kind, that she envieth not, that she is not puffed up, that she seeketh not her own, that she is not provoked to anger, that she thinketh no evil, that she rejoiceth not in iniquity which might come to a neigh- bor, but rejoiceth in the truth. — I. Coe, xiii. 4. Pause. Act of Contrition. — I have committed many faults against charity, O my God! I have been far from loving m}^ neighbor, as thou dost desire me to love him ; that is, as myself, and for love of Thee. Deign to pardon me these faults, by the merits of Jesus Christ, and by the in- tercession of Mary. I make the resolution to ONE HUNDKED AND FIFTH SUBJECT. EFFECTS OF THE LOVE OF OUR NEIGHBOR. If we love one another, God abideth in us, and His charity is perfecb in us — S t. John’s Epis. iv. 12. We truly love our neighbor, when we do him in view of God, all the good of which we are capable ; when we anticipate what would give Him pleasure, sustain him, console him, restore to him whatever good he has lost ; when we avoid, and lead others to avoid, as far as depends on us, all that might injure him in his possessions. EFFECTS OF THE LOVE OF OUR NEIGHBOR. 163 his honor, his reputation ; when we sympathize in what concerns him, rejoice with him in his prosperity, and sor^ row with him in his afflictions and disgraces. When we treat him with respect, deference, and cordial- ity. When we speak to him with gentleness and kind ness ; when we esteem him, when we respect him, when we bestow on him befitting attentions, the consideration he deserves, and which his position claims. In a word, we have reason to believe we love our neigh- bor when we treat him as we would wish to be treated ourselves. We would not wish that any one should despise us, that any one should rebuff us, that any one should look on us with suspicion, should treat us without pity, should speak evil of us, should publish our faults, should injure us in our brothers’ or our superiors’ esteem. Let us never do it then to others. Oh ! what an excellent means of maintaining ourselves in the practice of charity, it is, to put ourselves in the place of others, and consider what we should desire others to do in such and such circum- stances ! Let us see if it is thus we conduct ourselves. If any man say I love God, and hateth his brother he is a liar^ and the truth is not in him. — St. John’s Epis. ii. 4. Pause. Act of Contrition. — Oh! how good Thou hast been, and how good Thou still art to me, O loving Jesus ! and I, I show so little charity for my brother ! I ask pardon of Thee for all my faults against brotherly love, and by Thy heart, burning with love for us, and by that of Thy Divine Mother, deign to grant me the grace to love my neighbor as myself, for love of Thee, to conquer myself on aU occa- sions, and therefore, to accomplish faithfully The resolution I make to IGl PARTICULAR EXAMEN. ONE HUNDRED AND SIXTH SUBJECT. THE HARMONY WHICH SHOULD REIGN BETWEEN THE MEMBER OF AN INSTITUTE OR A COMMUNITY. By this shall all men know that yon are My disciples, if you have love one for another. — St. John xiii. 35. Tlie practice of a union frank, cordial, constant in God and for God, established among persons who live together, constitutes not only the happiness of life, but farther, proves the reign of God in the soul ; and moreover, it leads singularly, to God, those who are witnesses of it. But in order that this union may reign in a community, it is necessary to make some sacrifices ; that each should re- gard his brother as representing Christ Himself ; that he should love him, and render him all the service in his power ; that he should treat him with respect, with defer- ence ; and act in concert with him in their common em- ployments. ^ye must avoid all that might displease others, oppose them, afflict them ; we must forget the wrong-doings of another, and pardon him, as Jesus Christ is pleased to forget our ingratitude, our failings. We must, in a word, identify ourselves with our brothers, put ourselves in their place, treat them as we would be willing to be ourselves treated. Behold how they love each other, said the pagans, in speaking of the first Christians. In truth, they had but one heart and one soid.'^ Thus their example contributed signally to the conversion of the idolaters. Behold how good and how pleasant it is for brethren to dwell together in unity, ^ exclaimed the prophet king. Moreover, a commu- nity, composed of members truly united, loving, esteem- ing, respecting each other, gains for itself a foretaste of celestial happiness. Let us examine our conduct on this head. Do we live ? Acta iv. 32. 2 Ps. cxxxii. 1. rOEBEAKANCE TOWARDS OUR NEIGHBOR. 165 in this union ? Do we curb our will and restrain our self- love, rather than wound this union ; thus preserving it intact, and even confirming it in our midst ? Do we enter into the spirit of our Divine Saviour, when He asks of His Father in these adorable words : That they all may he one, as Thou, Father, in Me, and I in Thee ; that they also may he one in Us! — St. John xvi. 21. Pause. Act op Contrition. — O ! how little I love my brothers ! how few sacrifices I make, to cement the union which I should keep with them ! I am self-sufficient ; I would rule over all, have the advantage 'every where. I ask Thy pardon for these faults, O my adorable Saviour ! I ask of thee, by Thy infinite merits and the intercession of Thy Divine Mother, grace to be always truly united with my brothers. I make the resolution to ONE HUNDEED AND SEVENTH SUBJECT. FORBEARANCE TOWARDS OUR NEIGHBOR. Bear ye one another’s burdens ; and so you shall fulfil the law of Christ. Gal. vi. 2. St. Paul was not satisfied with having given us this les- son of charity ; he faithfully practised it himself, making himself all things to all men,^ that he might bring all men to Jesus Christ. ' Have we, like him, borne with the faults and imperfec- tions of those with whom we live ? Have we supported them with calmness, patience and resignation ? Have we I endeavored to overcome the repugnance we might feel for their temper, their character, their disposition ? 1 Instead of excusing the faults of others, of hiding, as far 1 L Cor. ix. 22. PARTICULAR EXAMEN. [G6 as we are able, their imperfections, have we not had the imprudence to make them known, to publish them by svords or writiii", under i^retext that we were only ad- dressing a friend to whom we confided it in secrecy? Have we never permitted ourselves to criticise others, to condemn them, blame them, ridicule them ? Have we thought, on the contrary, that probably we had more faults than others, and that notwithstanding we would not willingly be the object of their scorn, their rail- leries, their criticisms ? Have we remarked that those who are willing to suffer nothing from others are generally the most unaccommo- dating, the most troublesome, the most exacting, the most sensitive and easily offended, the most insupportable ? Let us examine ourselves on a matter so important, and when we are tempted to blame our neighbor, to criticise or com- plain of him, let us call to mind these words of our good IMaster : He that is without sin among yoUy let him first cast a stone at her. St. John viii. 7. Pause. Act of Contkition. — How many faults I have to deplore in Thy presence, O my God ! How many wrongs my irri- tability has done to my soul and to the tranquility of my brother ! I pray for pardon by the merits of Jesus Christ and by the intercession of the most sweet and most loving Mary. To re]3air, as far as is in my power, these number- less faults, I make the resolution to ONE HUNDKED AND EIGHTH SUBJECT. FAULTS OPPOSED TO CHAKITY. If you bite and devour one another, take heed you be not consumed one of another. — G al. v. 15. Among the faults opposed to chaiity, we may mention : FAULTS OPPOSED TO CHAEITY. 167 1st. Antipathies from whence arise oppositions, aver- sions ; we avoid one, shun him, look on him unkindly, speak to him seldom, or with rudeness ; if we are obliged to do him a service, it is done with a bad grace. 2d. Particular friendships or those too great sympathie-^ which divide the heart. 3d. Envy and jealousy, which are like ulcers on the heart; we see with pain the success of a neighbor, and with cul- pable pleasure his troubles, his mortifications, his humilia- tions. 4th. Egotism, which leads us to think only of ourselves, to act only for ourselves, and to seek only our own interest and our gratification. 5th. Malicious scrutiny into the conduct of our neighbor; we think we can read even his very thoughts and inten- tions ; we imagine we see, we believe we hear, we make suppositions, inferences, comparisons, we draw false con- clusions ; whence arise suspicions, rash judgments^ 5th. S’anders, which ruin the reputation of a neighbor; and calumnies, which are more insupportable than death. 7th. Impatience, ill humor ; we will suffer nothing, en- dure nothing from a neighbor ; we are rude, and wound him by improper words or blamable acts. 8th. Obstinacy. — We will have ourselves always in the right ; to rule in all and over all, and thus cause trouble, ve humiliate and alienate. 9th. Pride, which leads us to exalt ourselves and de- spise others; to be wanting in consideration for them, and consequently to disturb that harmony which should make but one body of all the members of the same house or the same institute. Let us examine if we have nothing to reproach ourselves with on these several points. Above all. let us remember that in point of charity faults are almost always greater and more dangerous than we 108 PAIITICULAB EXAMEN. imagine. Let us reflect what may be the consequences of rebufts, marks of sympathy or antipathy, calumnies, im- prudent reports ; of indiscretions caj^able of disturbing the peace of a community and the harmony which should reign among the members of which it is composed, and which should deprive superiors of the confidence of those who depend on them. In one word, let us see whether we are not among those who find their condemnation in these words : Why seed thou the mote that is in thy brother’s eye^ and seest not the beam that is in thy own eye. — St. Mat. vi. 3. Pause. Act of Contrition. — With profound humility in Thy holy presence, O God, all love, I ask pardon for all the faults I have commiited against brothely love ! I repent of them bitterly, and detest them with all my heart, and I pray Thee by the merits of Jesus Christ and the interces- sion of Mary for grace to correct myself at once of all these defects, and to prove the sincerity of my repentance. I make the resolution to ONE HUNDEED AND NINTH SUBJECT. PARTICULAR FRIENDSHIPS. By respect of person, he will destroy himself. — E ccles. xx. 24. A sentiment of sympathy, or of more sensible affection, which we experience for some one, does not always indi- cate a particular friendship, provided, however, that we combat it, that we refer it to God. But if we cultivate this sentiment, by words or by actions ; if we establish with the person who is its object, a more frequent intercourse ; if we procure communications, interviews ; if we seek oc- casions to see, to speak, to be together, it is then that the devil and our own evil inclinations are in full league, to demand more, to obtain more, it is then that a particular fiiendship is culpable ; it is then that it becomes fatal, by PAETICULAK FKIENDSHIPS. 169. the unhappy consequences of which it is the principal cause. Particular friendships divide the heart, enfeebling in- sensibly the love for God, chilling the soul, destroying in it a taste for the exercises of piety, exposing it to succumb to many temptations, exciting jealousies, drawing con- tempt on both sides, and scandalizing others by exterior acts which are their consequences. Such persons take part, one for the other : they mutu- ally sustain and defend each other ; they exchange little attentions, offer little presents, render little services ; little by little, familiarities are established and cemented; happy it the soul ends not by banishing God to establish in it- self a creature ; it is of such that St. Paul asks : Are you so foolish that whereas you began in the spirit you would now be made perfect by the flesh Let us examine now whether we have not something to reproach ourselves with on this subject. Is there not some object which attracts us, captivates us, controls us? Do we not seek to be near this object, to see it, to address it? Does not the thought of this object occupy us as much, perhaps more, than that of God ? Do we not make it our idol ? Ah ! if it were thus, with what misery should we not be menaced ! Let us think then of the anathema of the Holy Spirit : Wo to them that are of a double heart ;2 and let us follow the wise counsel which Joshua gave to the Hebrew people : Put away strange gods from among you. Destroy these idols in your hearts. — Josh. xxiv. 23. Pause. Act of Contrition. — O my God, how culpable I am ! I confess it sincerely ; no ! I love not my neighbor as Thou wouldst have me love him. It has not been for Thy sake I have loved him hitherto, but for myself and for mine own satisfaction. I ask pardon for it, by the merits of ’ Gal. iii. 3. 2 Eccles, xi. U. 170 PARTICULAR EXAMEJ^. J esus, the good Pastor, and by the intercession of Mary, Mother of sweet love. I make the reso.ution to ONE HUNDRED AND TENTH SUBJECT. SLANDERS. Tliy mouth doth abound with evil ; sitting, thou didst speak against thy brother. — Ps. ix. 17. We must not confound necessary disclosures, made to the proper person, and commanded by fraternal correc- tion, with slander. In the first case, it is the glory of God, the salvation of our neighbor, and the love of order, which directs us ; in the second, envy, jealousy, idleness, an inveterate love of talking, and other base passions, are the foundation of the evil from whence arises disunion, , scandals, and oftentimes even the loss of souls. He who exercises fraternal correction makes known ' j what came to his knowledge of his neighbor only to those j who can remedy the evil, or those who might be its I victims, and even then, with all suitable precautions, and ' after having by prayer invoked the Holy Spirit. It is not thus with the slanderer, he who would often have most to lose if he were spoken of as he speaks of ; others. As he takes little trouble with what concerns him- . self, as his heart is depraved, he finds always in others J something to criticise and condemn. His passion for talk- \ ing leads him to say, at the earliest possible opportunity, ? all he knows and all he does not know ; his whole conver- sation is poisoned with words more or less fatal to the re- putation of his neighbor. His equals, his inferiors, and even , his superiors, all in turn become the object of his criticisms ; h all are wrong, all do wrong except himself. He may per- a haps recommend secrecy ; but this is less from a desire of 9 SLANDERS. 17J preventm" the repetition of what he has said than from the fear of being compromised. The tongue of the slanderer is as a two-edged sword, of which Satan avails himself to accomplish his work. And, in truth, the slanderer does most perfectly the work of that enemy of our souls ; he sows discord, disturbs peace, scatters dissensions among those who live together, and alienates in the hearts of inferiors the confidence they should have in their superiors. Behold why St. James tells us that The tongue is placed among our members which defileth the whole body being set on fire by helV Besides this, the slanderer does not always use his tongue to de- fame his neighbor ; he knows well how to avail himself of a sign, of a gesture, of a smile, of an affected and disdain- ful silence. It is in order to lead us to shun this evil that the Holy Spirit counsels us : Hedge in thy ears with thorns ; hear not a wicked tongue.^ Let us see if we have not been of those hypocrites of whom Jesus Christ speaks : Why seest thou the mote that is in thy brother's eye^ and seest not the beam in thine own eye.^ Let us labor to avoid such a great defect, and put faith- fully in practice this weighty advice given us by the Holy Ghost : Hast thou heard a word against thy neighbor^ let it die within thee, trusting that it will not burst thee. — Eccles. xix. 10 . Pause. Act or Contrition. — How many times have I rendered myself culpable by slander, O my God! What remains Lj me now of the miserable gratifications I gained, excei ! the bitter reproaches of my conscience, and the regrets which Thy Holy Spirit deigns to make me conceive ! I ask pardon for all these faults, O my good Father, and I promise to correct myself, by the aid of Thy holy grace, 1 SU James iii. 6. * Eccles. xxviii. 28. 3 St. Matt. vii. 3. 172 rARTICULAR EXAMEN. which I hope to obtain by the merits of Jesus Christ and the intercession of Mary. I make the resolution to ONE HUNDEED AND ELEVENTH SUBJECT. CALUMNY . A false calumny— more grievous than death— Ps. xix. 19. Calumny is a crime so opposed to the love of our neigh- bor, that it is hardly credible that a good Christian, much less a person consecrated to God, could be capable of falling into such iniquity ; and, nevertheless, it happens but too often ; not altogether, perhaps, yoluntarily and with reflec- tion, and malice ; but by reason of the habit some acquire of judging, of condemning others, of seeing the evil rather than the good, of easily persuading themselves that they have seen and heard what, in reality, they have neither seen nor heard. Some one communicates his thought to a fi'iend, who, looking on the matter seriously speaks of it to others. These repeat it to other friends, and insidious- ly the recital acquires importance. The first mention of it was only a suspicion, the second became a probability, the third a certainty ; behold ! how, almost without per- ceiving it, we destroy the reputation of a neighbor ! To destroy the reputation of a neighbor, either by slan- der or by calumny, is a horrible crime ; it is to take from him what is most due to him, his most precious treasure and to do so, with almost the impossibility of making res- titution. Some make it a joke, an amusement, a pastime, to speaP ill of a neighbor, to disparage him, to ridicule him, and even to render him culpable in the eyes of others ; of his equals, his superiors, his inferiors ! But let no one deceive hinlseK ; such iniquities will not be suffered to rest unpun- ished ; God will be the judge and avenger of them ; and if OK GllACE. 173 the wrong is not atoned for in this world, it will be in the next in a fearful manner. This crime acquires importance in proportion to the po- sition of the calumniator and of those calumniated, to the evil told and the extent of its circulation, and the effects it may produce. It is, then, with reason that detractors are hated of God and men.' Let us see now what is our conduct in this respect. Do we weigh attentively these words of Holy Writ ; Thou shalt not calumniate thy neighbor, nor oppress him by violence ? — Levit. xix. 13. Pause. Act of Contkition. — I ask Thy pardon, O my God, for all the sins I have committed by words contrary to char- ity. I pray Thee to inspire me always with a great horror of calumny, and a profound and sincere regard for my neighbor. I ask this grace of Thee by. the merits of Jesus Christ and the intercession of Mary. 1 make the resolution to ONE HUNDBED AND TWELFTH SUBJECT. ON ‘grace. The grace of God and His mercy, is with His saints. — Wisdom iv. 15. Grace is a gift which God grants us, by His pure good- ness, and through the merits of J esus Christ, to aid us to avoid evil and do good, that is to say, to work out our sal- vation. This aid from on High is bestowed on us in various forms ; it is sometimes a light which informs us of our duties and the advantages we shall find in their ac- complishment ; another time it is a remorse of conscience, for the wrong we have done, or the good we have omitted ; again, it is a salutary fear of the judgments of God. Grace is a free gift ; that is to say, it is not our right. ' Rom. i. 30—22. 174 PARTICULAR EXAMEN. and God bestows it by a pure effect of His goodness, Nevertheless, as he has promised us this succor which Jesus Christ merited for us, it enters into the plans of His mercy to accord it to us ; and he never refuses it, in whatever state we may be, whether just or sinners ; that is to say we have this aid for our perseverance in good, or for our conversion, if we have had the misfortune to fall into sin Grace is given us through the merits of J esus Christ ; by His sufferings and death, this loving Saviour gained foi us this benefit ; each one of His graces is the price of His adorable blood. i Grace is given to aid us to work out our salvation ; for of ourselves we do nothing in the supernatural order; while with grace we can accomplish all things, if we co- operate with it. This grace is given to assist but not to constrain us ; to aid us, but not to favor our idleness. How great is this gift, since it is the price of the blood o* Jesus Christ ! How precious is this gift, since by it we can acquire heaven and the possession of God ! Is this the idea we have entertained of grace ? What has been our gratitude to God who gives it to us so gen- erously ?— to Jesus Christ, who merited it forms by such terrible torments? — to the Holy Ghost, who offers it to us without ceasing, notwithstanding our continual resist- i ance ? to Mary, who is the treasurer and depository of it 1 O let us comprehend, finally, that unto whomsoever much i is given, of him much shall be required,^ and not expose our- | selves to the deplorable fate of those who received the grace of God in vain. — II. Cor. vi. 1. I Pause. ! Act of Contrition. — How holy I should be, 0 my God ! !| if I had profited by all the graces I have received of Thee | But because I have often abused them, I am but a poor tsinner, a remiss and imperfect Religious. Pardon, O myyj > St. Luke xii. 48. CO-OPERA.TION WITH GHACE. 175 God ! by the merits of Jesus Christ and the intercession of Mary, mother of the source of all grace. I make the resolution to ONE HUNDKED AND THIKTEENTH SUBJECT. CO-OPERATION WITH GRACE. To-day if you shall hear his voice harden not your hearts.— Ps. xciv. 8. Let US adore the spirit of our Lord, which invites us to correspond faithfully with grace, in order to work out our salvation, and impress well on ourselves this truth, that, as St. Augustine expresses it : God, who created us with- out our assistance, will not save us without our co-opera- tion. Without doubt grace will never be wanting to us ; but if we do not correspond to its holy inspirations, to its sweet and kind solicitations, we shall be lost despite this help. We must, then co-operate with grace ; that is to say, do the good to which it leads us, which it points out to us, or avoid that which it shows as forbidden, or simply hurtful to our perfection. Let us examine, without flattering ourselves, what use we are making, and have made, of the graces we have re- ceived. By baptism we have received the grace of adoption, as children of God and of the Church ; we have received the principle of faith, of hope, of charity ; and in the exercise or the practise of these three virtues, the germs of all the moral virtues. We have been instructed in the holy truths of religion, and the duties which it imposes on us. How have we ful- filled those duties? By communion, Jesus Christ has given himself wholly to ns. Are we wholly given to Him ? By confirmation the Holy Ghost comes to strengthen us, 176 rARTICULAR EXAMEN. and communicates to us the abundance of His graces. Have we made these graces available in combatting with courage the enemies of our salvation ? Each day we receive new lights, holy inspirations for good ; do we do this good, by the aid of these lights and these holy inspirations ? How many good thoughts, how many solicitations to virtue ! Have we profited by them ? AVliat remorse of conscience when we neglected them ! Do we listen to it? The Lord calls us to Him, even when we are flying from Him. Are we faithful to profit by these loving cries of His heart ? Have we profited by these favors, by these precious graces, which God has accorded to us, and which he still accords us each day ? Ah ! if we listen not to the voice of this good Father who calls us to him in so many differ- ent ways, let us fear, jes, let us fear, and let us fear much, the menace on his side — when they shall cry to my ears with a loud voice, I will not hear them? To avoid this evil, this terrible evil, let us be faithful, and let us be always faithful ; after the example of the great Apostle let us act in a manner, to say : His grace in me hath not been void. — I. Cok. xv. 10. Pause. Act of Contrition. — ^AVhat have I not to reproach my- self with, towards Thy grace, O my God ! Thou didst be- stow it on me in holy baptism ; Thou didst augment it by the other sacraments ; each day Thou dost heap on me new favors, and I have almost always, abused them ; I have done httle good notwithstanding the means of salvation Thou hast lavished on me ; and I have committed a multi- tude of faults against the light of ray faith and my con- science. But I am resolved I will change my life, and in- asmuch as I hear anew Thy pastoral voice, I will no more ’ Eze. viii. 18. WE HAVE NEED OF THE HELP OF GOD. 177 harden my heart. This grace I pray from Thee by the merits of Jesus Christ and the intercession of Mary. I make the resolution to ONE HTJNDKED A.ND FOUETEENTH SUBJECT. WE HAVE NEED OF THE HELP OF GOD. Unless the Lord keepeth the city, he watcheth in vain that keepeth it. — Ps. cxxvi. 1. Nothing is more agi'eeable to God than a most entire reliance on His goodness ; so nothing offends Him so much as the conduct of those who count on their own strength. God is willing to freely aid us, to sustain our feebleness, on condition that we recognize our impotency and the absolute need Ave have of Him. But after all, on what could we found our hopes except on God ? Would it be upon a strength which we possess not, upon a time which is not ours. We are weakness, and we would believe ourselves able to sustain ourselves against our evil inclinations ; to re- sist enemies infinitely more poAverful than we! We are poverty and indigence itself in point of virtue ; we have no merit of ourselves ; our best works, reduced to their simple A^alue, are in the eyes of God as soiled linen.'' But it is not sufficient to knoAV that we can do nothing our- selves ; AA"e must farthermore ask of God His protection and assistance ; for how would God come to the help of him who deigns not even to call on Him? Hoav would He come to the aid of Him who believes that he can noAV stand alone ? No, He will aid not him, and to punish this presumption, he Avill bestow only the ordinary graces, Avith Avhich one may do right, but with Avhich he incurs gi’eat risk of being lost, through the habit acquii’ed of re- sisting the more powerful grace. 1 Isaiah Ixiv. 6. 178 PARTICULAR EXAMEN. "WHiat is our conduct in tins respect? Do we rely on ourselves or only on God ? Do we follow the inspirations of His grace or oppose them ? Let us think seriously on these words of Scripture : Destruction is thine own, 0 Israel ! thy help is only in me. — Osee xiii. 9. Pause. Act of Contrition. — O, my God, my salvation, my all! how much my presumption and my want of confidence must have offended Thy wisdom and goodness ; I claim Thy great mercy to obtain by the merits of Jesus Christ and the intercession of Mary the pardon I cannot obtain by myself. I make the resolution to ONE HUNDRED AND FIFTEENTH SUBJECT. CHRISTIAN FORTITUDE. I can do all things in Him who strengtheneth me, — P hilip, iv. 13. Christian fortitude is a virtue which makes us surmount courageously for the sake of God, and by the help of His grace, the obstacles and difficulties we may encounter in the accomplishment of our duties. Let us examine by this definition what has been our course. Instead of allowing ourselves to be discouraged by the difficulties and the obstacles which we have encountered in the exercise of our functions, and in our intercourse with our brothers or our pupils, do we surmount them courageously for the sake of God, and are we mindful to call him to our assistance ? Knowing, in the words of St. i Paul, that he is able to succor them also that are tempted.^ J Has not a word, a sign, an imaginary neglect, sufficed tdj wound our self-love, our susceptibility ; nay even to dis-ij courage and dishearten us ? ’ Heb. ii. 18. ON SIN IN GENERAL. 179 Wliat control have we over our senses and natural incli- nations? Have we courage to impose modesty on our eyes, silence on our tongue, mortification on our unruly appetites ? and never to commit ourselves to acts contrary to our conscience and the lights of faith ? Have we had, so far, sufficient determination to accom- plish the resolutions we have made either in our yearly re- treats, or in our confessions, or in our daily examinations ? Having had the happiness to put our hand to the plough, and to consecrate ourselves to the service of God and our neighbor, have we been careful to repulse with energy all the thoughts which might lead us to a distaste for this holy enterprise, and expose us to look back ? Have we entered into the dispositions of courage and confidence in God which the holy King David expressed, when he exclaimed : Though I should walk in the midst of the shadow of death, I will fear no evil, for Thou art with me? and in those of St. Paul, when he said : Who then shall sepa~ rale us from the love of Christ? Shall danger, or persecution, or the sword ? — Eom. viii. 35. Pause. Act of Contrition. — My God, I most humbly ask Thy pardon, for all the faults I have committed by my indo- lence and want of courage in Thy service. Grant, I pray Thee, that in future I may be more faithful in conquering my repugnances, and my distastes. This is the grace I ask, by the merits of Jesus Christ, and the intercession of Mary, the blessed Mother. 1 make the resolution to ONE HUNDEED AND SIXTEENTT SUBJECT. ON SIN IN GENERAL. By one man sin entered into the world, and by sin, death. — Rom. v. 12. Sin is a disobedience to the law of God ; it is a revolt 1 Ps. xxii. 4. 180 P.VETICULzVIl EXAMEN. by whicli we betake ourselves to do that which'he forbids, or to omit that which he commands ; it is a contempt of His divine presence, for it is in His presence and before His face that we outrage Him. It is an abuse of all the gifts which He has bestowed on us, of all He has placed at our disposal ; an abuse of the faculties of our soul , abuse of our intelligence which reveals to us His infinite peifec- tions ; of our memory which recalls to us His benefits ; of our will, solicited to good by the hope of recompense and the fear of punishments. Abuse of our senses, of our eyes, our tongue, our hands, our feet ; abuse of the knowledge we have°of God, of what is due to Him, of what He com- mands, what he forbids ; abuse of creatures, of meat and drink and raiment ; of light and of darkness ; abuse, above all, of the merits of Jesus Christ, of His blood. His death, and of all the gi^aces which result from them ; abuse of holy inspiration, good thoughts, good examples, of the sacraments ; abuse of the remorse of a conscience justly alarmed, which repeats without ceasing those words of St. John to Herod : It is not lawful? Thou doest evil ; thou condemnest thyself. Is it thus we have looked upon sin ? Have we consid- ered how enormous is the injustice it does to God? what a degree of contempt and ingratitude it implies ? Have we regarded it as the greatest of all evils, or rather as the only evil, the only real misfortune which could happen to us ? When our conscience warned us that we were offend- ing God, did we pause ? Did we break off immediately with this thought, this word, this action ? Finally, have we asked of God the grace to destroy sin in us ? Have we labored thereto? Do we still labor for it? Do we well comprehend that whosoever committeth sin is the servant of sin? — St. John viii. 34. 1 St. Matt. xiv. 4. ON MOEAL SIN. 181 Pause. Act of Contrition. — O Jesus, sorrowful even unto death, for me Thou didst suffer that cruel agony, my sin it was which reduced Thee to that sad condition ; I ask Thee pardon for it by Thy merits and the intercession of Mary, the refuge of sinners. I moke the resolution to ONE HUNDRED AND SEVENTEENTH SUBJECT. ON MORTAL SIN. Whosoever committeth sin, you are of your father the devil.—* St. John viii. 34, 44. Mortal sin is a horrible crime against the Divine Majes- ty ; it is a kind of deicide, for he who commits it attacks all the Divine perfections ; he would desire that God ex- isted not ; that He had no power to punish him ; that is to say, that He was without immensity, without power ; in fine, that there was no God. He who commits sin re- nounces the friendship of God ; he makes no account of His promises or His menaces ; he estimates Him below his pleasures and gratifications ; he drives Jesus Christ as we may say, bodily, from his heart, and invites Satan to take His place ! The sinner may seem to us a living man, but in a spiritual sense he is but a corpse ; a kind of out- ward covering, under which the devil has hid himself. Satan is ever . with him who commits mortal sin ; he accompanies him everywhere ; by day and by night, at re- fectory, recreation, chapel ! What company ! Mortal sin deprives one of all his merits, the fruit of his past good works, and reduces him to a state more deplo- rable than it would be possible for even the Angels to comprehend or express. If death surprises him in this state, weeping, gnashing of teeth, fire and despair will be his portion for eternity. Finally, mortal sin is the great - 182 PARTICULAR EXAMEN. est of all evils ; it is even, jn-operly speaking, the only evil of time, and still more, the only evil of eternity ! He who commits mortal sin contaminates his soul, ren- ders it hideous, frightful in the sight of God and His Angels. Is it thus we have regarded mortal sin ? Have we dread- ed it more than all the evils of the world, more than all possible losses, more than the most insupportable tor- ments, than even death itself? If, unhappily, our con- science reproaches us with having committed any one, have we to oppose to it a good confession, a sincere repent- ance ? Oh ! let us think of this while there is yet time, and not expose ourself to the anguish of seeing sin and death unite in us, for Hell will be our portion ! Truly would it be that second death, from winch there is no re- covery.^ Let us reflect on the words of the Holy Spirit : The death of the loicked is very evil.^ Yes, it is indeed very evil, for it is a fearful thing to fall into the hands of the living God, for liim who is His enemy. — Heb. x. 31. Pause. Act of Contrition. — O my God, my Saviour, Thou didst die for me, and it is I who have given Thee up to death ! Grant, Lord, grant to mine eyes a fountain of tears, that I may weep for the sins I have committed ! Oh ! may I die at this moment. Lord, sooner than be guilty again of that accursed sin ! I ask grace for this, O most loving Jesus, by the merits of Thy holy death and the interces- sion of Mary immaculate. / make the resolution to • Apoc, ii. 11. 2 Ps. xxxiii. 22. ON VENIAL SIN. 183 ONE HUNDKED AND EIGHTEENTH SUBJECT. ON VENIAL SIN. Catch us the httle foxes that destroy the vines, — C ant. ii. 15 Venial sin drives not God from the heart, neither does it crucify Jesus Christ, like mortal sin, but it is no less true to say that he who commits it offends God, that he counteracts His plans, that it is a wrong which no merit, liuman or angelic, has power to repair ; that we ought not to commit a venial sin, even though it might have influ- ence to prevent the greatest evils, as pestilence, war, fam- ine, the death of near relations, to save our own life or to procure the greatest possible good, such as to save a soul, to deliver all the souls in Purgatory and place them imme- diately in Heaven, because the glory which these souls would render to God for this anticipated deliverance, and even during all eternity, will not compensate Him for the injury which the very smallest venial sin will have done Him. We must, then, rightly understand, that when we make use of the words little sins, venial sins, it is only in comparing them with mortal sins, for all that displeases God, all that offends Him, is culpable be3^ond everything that even the sublime intelligences are able to compre- hend. Oh ! if we could know anything of the grandeur of God, of His power, of His justice, of His goodness to us, would we dare to say that this which is opposed to Him, ^yhich gives Him pain, which offends Him, is a small thing? Would w^e not say, on the contrary, that all is detestable, all is abominable, when it displeases God, when He de- sires it not, when He forbids it ? Is such the horror we have had of venial sin, of back- biting, little jealousies, little falsehoods, little wilful omis- sions? Have we avoided the occasions which ordinarily di'aw us into these faults, as levity, gadding abroad, cer- 184 PARTICUIAR EX.\.MEN. tain intercourses, idle gazing ? In a word, have we had a horror of all that could displease God, and chill His love ill our hearts ? Let us impress on ourselves these words of the prophet king : The unjust hath said within himself^ that he would sin; there is no fear of God before his eyes . — Ps. XXXV. 2. Pause. Act of Contuition. — Enough torments, enough oppro- brium, enough ignominies for Thee, O most loving Jesus! I ask pardon for all of which I am the cause, through all the sins I have committed, or caused to be committed ; death, a thousand deaths, rather than be guilty of another one. I ask Thee this grace, O my God, through the mer- its of Jesus Christ my Saviour, and the intercession of Mary, the Immaculate Mother. I make the resolution to ONE HXJNDKED AND NINETEENTH SUBJECT. VOLUNTARY FAULTS. He tliat contemneth small things shall fall by little and little.— Eccles. xix. 1. To know to a certainty that a thought, a word, an ac- tion, an omission, in a word, that any act whatever is dis- pleasing to God ; that we are about to fail in respect to Him, to incur His disapprobation, to act contrary to His wishes, and nevertheless to thus deliberately, and even with reflection proceed, is what constitutes a voluntary fault, and it cannot assuredly be regarded as a small thing. Let us see now what is our course iu this respect. Is not our existence made up of faithlessness, of voluntary delinquencies, and perhaps of sins? How many faults in the course of our life ! How many useless words, preju- dicial perhaps as regards charity, to the reputation of our neighbor! What inquisitive, distracting looks^ and fd ON SCANDAL. 185 which the lightest consequence is to remove us from the presence of God, and to bring back, in our heart, the re- membrance of the world! ^ How many frivolous and even dangerous thoughts ! what indulgence of idleness I what negligence I what omis- sions in the accomplishment of our duties! what resist- ances to grace ! How many times, like Eve our first mother, have we not been more obedient to the voice of nature than to that of grace ! How often God has had to com- plain of us ! How often He has had reason to address to us these words : I have brought up children, and exalted them, hut they have despised me.^ Let us enter then into the feelings of that pious soul spoken of in Scripture, who exclaimed in the fulness of her heart ; It is better for me to fall into your hands than to sin in the sight of the Lord. — Dan. xiii. 23. Pause. Act of Contrition. — How, O my God ! have I been able to show such wickedness towards Thee, who art so good to me ! No, Lord, I will otfend Thee no more ; grant me grace by the merits of Jesus Christ and the intercession of the blessed Mary to be faithful to this general resolution ; and in particular, I make the resolution to ONE HUNDRED AND TWENTIETH SUBJECT. ON SCANDAL. Woe to that man by whom scandal cometh. — S t. Matt, xviii. 7. To scandalize is to lead to evil, by words, by acts, by omissions. We scandalize by words; in holding a conver- sation contrary to charity ; inclining to relaxations, to im- mortifications, to murmuring against superiors ; one scan- 1 1saiah i. 2. 186 rARTICULAU EXAMEN. dalizes by acts, in acting contrary to his duties, contrary to obedience, poverty, holy modesty ; by omissions, failing in his exercises, neglecting his duties, or fulfilling them with distaste and indifference only for form sake. The scandalizer is the destroyer of good, and the apos- tle of evil. He is the man of Satan, he replaces him, he represents him, he serves him for an envelope ; he does his work, for he aids him to destroy the dominion of virtue, and establish that of vice. The scandalizer aids Satan in diminishing the number of the righteous, and augmenting that of sinners. He does, in a manner, more evil than the demon himself, for that infernal spirit can only suggest the wickedness, while the scandalizer teaches and author^ izes it by his example. The scandalizer is a sort of Antichrist, avIio makes war without ceasing on Jesus Christ ; he defeats what the Di- vine Saviour has done ; he reestablishes what He had de- stroyed ; that is to say, sin. The scandalizer renders the blood and the merits of Jesus Christ useless to souls ; he leads to the abuse of grace, to irregularity, to perplexity of consciences. The scandalizer disappoints the Church in her just hopes, by ravishing from her the souls of her children, by turning them from the paths of virtue, and leading them to walk in those of vice. The religious scandalizer destroys his order by causing the loss of its members; by sowing among them the spirit of independence and disunion ; by instilling laxity, luke- warmness, irregularities, the spirit of the world. Scandal is a real pest, a veritable S23iritual contagion; it spreads with an astonishing rapidity, taints a multitude of souls, and transmits itself, so to Sf)eak, from one genera- tion to another ! How many nations have lost faith and morals ; how many communities have been destroyed, in consequence of the scandals of some individuals! How CONSEQUENCES OF SCANDAL, 187 many souls are suffering torments in hell by reason of scandal ! Let us see now whether we are entirely exempt from this horrible sin. Let us examine what are our words, our actions, our example, in the practice of our rules, and the duties of our profession. Oi what misery will be ours if we give Jesus Christ occasion to address us in these words; Woe to that man by whom scandal cometh ... .he that shall scan- dalize one of these little ones that believeth in me, it were better for him that a millstone should be hanged about his neck, and that he should be drowned in the depth of the sea. — St. Mark ix. 41 ; St. Matt, xviii. 6. Pause. Act of Contrition. — I most humbly ask pardon, O my God, for all the bad examples I may have given, either to my brothers or my pupils ; grant me, by the merits of Jesus Christ and the intercession of Mary, grace to live better in future. I make the resolution to ONE HUNDKED AND TWENTY-FIRST SUBJECT. CONSEQUENCES OF SCANDAL. This way of theirs is a stumbling-block to them death shall feed upur them. — Ps. xlviii. 14. He who gives scandal displeases God, departs from sane tity, grieves the pious, gives trouble to his superiors, au thorizes irregularities, provokes contempt for his condition’ and profession, tends even to destroy it. The scandalizer makes himself responsible for all the consequences which may result from his conduct for years, and even for centu- ries. In fine, he risks being lost, and drawing on himself a terrible chastisement. The scandalizer will suffer, so to say, as many hells as he wiU have ruined souls. The unhappy victims of his 188 TARTICULAR EXAMEN. scandals will eternally demand of him a reckoning for their loss, for the torments which they endure. The Church will demand of him the souls which she had regenerated in the salutary waters of baptism, of those souls who, with- out his scandal, would have been chanting in heaven the praises of God. Jesus Christ will demand from him ac- count of his blood and of his merits. The demons them- selves will insult his agonies by showing him the souls condemned through his scandals. Have we fully comprehended to what the scandalizer ex- exposes himself, the crime of which he renders himself guilty, the evil which he does ? Has our conscience noth- ing to reproach us on this subject ? Have we never given - scandal by our words, by our actions, by our irregular conduct? Have we carried away no soul from religion, from piety, from fervor, from the practice of obedience ? Are there not upon the earth those who offend God by reason of us, by reason of our bad examples ; who sin upon our account? Are there not in hell some victims who call down upon us the vengeance of heaven? O what wretchedness if such were the case, and to what penance should we not devote ourselves ! Let us not forget above all, how much more culpable and worthy of chastisement the scandal will be, if it is found in him who from his state in life ought to preach by words and actions ; in him who ought to show the way of salvation to those who know it not ; and nevertheless this unhappiness is only too possible. Much is required from those who make a profession of piety ; every thing in them is observed and criticised.' It is to this class of persons that St. Paul said : The name of God through you is blas- phemed among the Gentiles.^ It is then with great reason that Jesus Christ has addressed to us these terrible words : It needs must he that scandals come, that is to say, it is im- Rom. ii. 24. REPARATION OF SCANDAL. 189 possible that they should not happen, hut nevertheless, he adds, woe to that man by whom the scandal cometh.'^ The wicked man, saith the Prophet, shall die in his iniquity ; hut 1 ivill require his blood at thy hand:^ Let us be ever on our guard then to do nothing, before our brothers, which may be to them a stumbling block, a subject of scandal. — R om. xiv. 13. Pause. Act of Contrition. — In the sight of faults, of which I have perhaps often been guilty, O my God, ought I not to exclaim with more reason than the holy King David, pu- rify me from my secret faults, and pardon me the sins of others which I have occasioned.^ I ask this grace by the merits of Jesus Christ, and the intercession of Mary. Lord have pity on me ! I make the resolution to ONE BXFNDRED AND TWENTY-SECOND SUBJECT. REPARATION OF SCANDAL. Amen, I say to thee thou shalt not go from thence, till thou repay the last farthing. — S t. Matt. v. 26. It is easy to give scandal, but it is difficult to repair it ; nevertheless, every person who has scandalized is under obligation to repair the evil he has done ; at least as far as the thing is possible, without sparing himself, without flattering himself. One has turned his neighbor from the right path ; he must endeavor to recall him to the way of life. -He has given him pernicious counsels ; he must give him salutary ones. He has induced him to do evil ; he must lead him to practise virtue. He has taught him discontent, dis- obedience, insubordination ; it is right that he should teach him patience, resignation, submission to God and to his > St. Matt, xviii. 7. * Eze. iii. 18. ^ Pa. xviii. 13. 190 PARTICULAR EXAMEN. superiors, in whatever order they may be placed. He has given him lessons of discouragement, of remissness, of negligence, of idleness, he must instruct him in piety, fer- vor and application to the duties of his station. In leading another to evil, we take nature on her weak side ; we find her perfectly disposed to follow the impulses we give her ; but to recall him to what is right, to make him contract good habits after having familiarized him with bad ones ; to induce him to struggle against the tor- rent into which we have precipitated him, what obstacles do we not encounter ? And nevertheless we must repair the evil; we must reclaim to God, to piety, to virtue, to brotherly love, to respect for rules, those whom we have misguided, those whom we have scandalized. As for ourselves, let us not pass lightly over a subject so important ; but see if we have given scandal to none by our words, by our actions, by our want ,of re- spect to rules, by our deportment, our conduct with our brothers, with our neighbor, with our pupils. Alas ! how unhappy are we if any are grovelling in vice through our fault, on our account, if hell counts in her bosom one victim of our scandals ! Let us examine if we have made reparation for those we have given ; if we have satisfied God for the glory ravish- ed from Him by our unedifying life. Let us beseech from Him grace to conduct ourselves henceforth in an exem- plary manner, to the end that we may be able effectually to lead to virtue those who may be witnesses. Finally, let us endeavor to win as many souls as we have perverted, so that we may truly say with Zacharias : If I have lorong- ed any man of any thing I restore him fourfold. — St. Luke xix. 8, Pause. Act of Contrition. — After having torn from Thee the ^ouls Thou didst redeem by the shedding of Thy blood, O GOOD EXAMPLE. 191 loving Jesus ; it is to Thee alone that I must have recourse to obtain pardon. For this, I address myself this day to Thy mercy, praying Thee to extend it to me, to the end that I may repair by good examples the scandals I have perhaps had the misfortune to give ; I ask this grace by the intercession of Thy Immaculate Mother ; and I make The^ resolution to ONE HUNDKED AND TWENTY-THIRD SUBJECT. GOOD EXAMPLE. Be thou an example of the faithful in words and conversation. — I. Tim. iv. 12. ' Inasmuch as scandal is fatal to society and to indivi- duals, to the Church and to communities, so is a good ex- ample useful to all. An exemplary man teaches to all eyes, at all times, and in all places. Good example is the most persuasive and most efficient lesson. “ Why should I not do what such and such have done?” said St. Augustine. A bad will alone may suggest the contrary, but conscience will never contest the solidity of the reasoning. The religious of an Institute cannot all preach, catechise, instruct ; but all are able and ought to edify their neigh- bor by their modesty without, and their regularity within, the community. All are able to lead others to the prac- tice of virtue by their good examples, by their assiduity to the exercises, their fervor in prayer, their obedience to- wards superiors, a union with their brothers, their fidelity to silence, and their respect to the reputation of others ; all can do it by the practice of poverty, of humility, of ab- negation. Do we thus act ? Are we, for those with whom we as- sociate, whether it be within doors or without, the good odor of Jesus Christ? Do we prove by our conduct that the life of a religious is amiable, that the practice of vii'tue 192 PARTICULAR EXAMEN. is very possible to a good will, that the yoke of the Lord is sweet and His burthen light? Oh, how admirable would be the spectacle offered by a community, where each of the members which composed it, were for the others a subject of such edification : where each one seeking to imitate what he saw of good in oth- ers, augmented thus his treasure of good works I How abundant would be the harvest of each ! what glory God would find there, what a consolation for the Church, and what means of salvation for our neighbor ! This is pre- cisely what St. Paul desired to see practised by his disci- ples when he said : Let us consider one another to provoke unto charity and to good works? Whatsoever things are true whatsoever modest, whatsoever just, whatsoever holy, whatsoever lovely, whatsoever of good fame, if there be any virtue, if any praise of discipline, think of these things . — Phil. iv. 8. Pause. Act of Contrition. — I have always admired those whose solid piety offers everywhere and in everything good ex- amples to follow. But of what avail this barren admira- tion, if I myself do not give good example ? I have not done it hitherto. Lord. I have done wrong ; I have an extreme regret for it, and I resolve to begin from this mo- ment to repair the past, by means of Thy holy grace, through the merits of Jesus Christ and the intercession of Mary. I make the resolution to ONE HUNDRED AND TWENTY-FOURTH SUBJECT. ON TEMPTATIONS IN GENERAL. Jesus was led by the Spirit into the desert, to be tempted by the devil.— St. Matt, iv. 1. God does not tempt us, 2 that is to say, He does not ex- ’ Heb. X. 24. 2 St. James i. 13. ON TEMPTATIONS IN GENEKAL. 193 pose us to evil, but He permits sometimes that we be tempted, in order ta give us occasion to prove to Him our love, our attachment, and to give us occasion to merit, more and more. His graces and His favors. But it is we who expose ourselves to temptation, by the liberty wbrnh we give to our senses and to our faculties. It is we who expose ourselves to offend God, by indiscreet words, by inquisitive looks, by inconsiderate steps. It is we who expose ourselves, by giving way to pride, to envy, to fas- tidiousness, to humor. It is we who expose ourselves, by our remissness in prayer, and in the vigilance which Jesus Christ so expressly recommends. Let us watch, then, over ourselves, let us repulse the suggestion, that is to say, the first thought which leads us to evil, and we shall prevent the delectation, that is to say, the sentiment of forbidden pleasure which we might feel, and muqh more the consent, that is to say, the consumma- tion of the sin, either of thought, of word, or of action.- Let us watch, because we are surrounded by enemies, who lay snares for us without ceasing ; let us fly the oc- casion, because He that loveth danger shall perish in itd Let us pray, because of ourselves we can do nothing. Cry to the Lord^ Cry ye to Heaven.'^ Let’ us do this as soon as we are menaced ; let us not neglect aii}^ one of these precautions, for, as St. Peter expresses it : The deoil as a roaring lion goeth about seeking ivhom he may devour ; whom resist ye, strong in faith. — I. St. Peter v. 8, 9. Pause. Act of Contrition. — Alas ! Oh my good Saviour, I com- plain of the persistency of my temptations, and I rashly expose myself to them ; I throw the blame on the strength of the temptation, and I myself provoke the temptation by my curiosity, my immortification, my immodesty. Pardon me, O Divine Jesus, all my imprudences in these occasions^ * Eccles. iii. 27. 2 Bar. iv. 21. " I. Mac. ix. 46 m tahticular ex.\men. and tlie faults wliicli I have committed in yielding to temp- tations ; I ask it of Thee, through Thy infinite merits, and through the intercession of Mary. I make the resolution to ONE HUNDRED AND TWENTY-FIFTH SUBJECT. UTILITY OF TEMPTATIONS. He that hath not been tried, what manner of things doth he know ? He that hath been surprised shall abound in subtlety. — E ccles. xxxiv. 11. The temptations which we experience, without having occasioned them by our lukewarmness, or by our immor- tification of mind or of senses, far from being prejudicial to us, may become greatly useful to us ; and it is for this reason God permits them. 1st. They try us, and we have no value except so far as we are tried ; 2d. They inspire us with disgust for the world, where everything is a snare and a seduction ; 3d. They place us in a state to acquire new merits, by augmenting the love which God has for us, and which we have for Him ; 4th. They cause us to expiate our sins, and spare us the pains of Purgatory ; 5th. They dispose us to receive sjiiritual consolations ; 6th. They teach us that we are weak, and thus recall us to humility ; 7th. They inspire us with a high idea of grace, in making known to us the continual need which we have of it ; 8th. They cause virtue to throw out deeper roots, and contribute thus to procure for us the supreme grace of final perse- verance ; 9th. They render us more watchful, and thus prevent us from committing a multitude of sins ; 10th. They reanimate our fervor ; 11th. Finally, they teach us spir- itual science, in giving us a knowledge of ourselves. Have we drawn these happy effects from the tempta- tions we have had to endure ? Have ive not listened, ex- MANNER OF RESISTING TEMPTATION. 195 amined the suggestion, instead of repulsing it as soon as it struck our imagination ? Have we not given ourselves up to trouble and to discouragement ? Have we not fallen into the snare of the devil, wdio endeavors to persuade us that in yielding to a certain point to the temptation, pro- vided we do not go as far as sin, we may thereby weaken it? Finally, have we not been negligent in having re- course to prayer while the temptation lasts r Have we not had too much security in moments of calm, in place of profiting by them, to prepare ourselves for temptations to come ? Pause. Act of Contkition. — Alas ! Lord, it is but too true, that by my fault, instead of drawing from temptations the benefits attached to them, I have rendered myself guilty of a multitude of failings. I ask Thee pardon for it, O my God, and I supplicate Thee to grant me the favor of a generous will to resist temptation, and to remain always faithful to Thee. I dare to hope it, from Thy great mercy, through the merits of Jesus Christ, and through the inter- cession of Mary. I make the resolution to ONE HUNDKED AND TWENTY-SIXTH SUBJECT. MANNER OF RESISTING TEMPTATION. A thousand shall fall at thy side, and ten thousand at thy right hand. — Ps. xcvii. Temptation is the lot of all men, both just and sinners. The life of man upon earth, says Job, is a xearfare.^ One may even say that the just are more exposed to it than sinners ; for the devil is more interested in tormenting those who make opposition to him, than those who are his, who already do his work. The just man ought not, 1 Job vii. 1. 196 P.UlTICULAll EXAMEN. then, to be surprised if be is tempted, if he is tormented by the devil : Becainie thou wad acceptable to God, said the Angel to Tobias, it is necessary that temptation should j^rove thee? Temptation is not an evil ; it may even serve for our spiritual advantage, if we resist it, which is always possi- ble to us, with the grace of God ; for He will not permit that we be tempted beyond our strength.^ The masters of si^iritual life present to us manj' means for overcoming temptations. Among these means we dis- tinguish : 1st. Prayer : Igt us ask, and we shall receive ; let us call Jesus and Mary to our assistance, and we shall be assisted. 2d. Consideration of the presence of God ; God sees me. He hears me. He considers me : It is better for me to fall into your hands without doing it^ than to sin in the sight of the Lord.^ 3d. Consideration of the sufferings and death of Jesus Christ : how should I have courage to crucify anew in my heart this God, my Saviour ! as well would it bo to take the crucifix and trample it under foot. 4th. Meditation on Death, Judgment, Hell, Heaven : Remember thy last end, and thou shall never sin.* 5th. Diversion : to turn our imagination from this ob- ject, to think of any other thing ; of an object which af- flicts or which delights us, which attracts spiritually, or which occupies seriously. 6th. To repulse without hesitation the first thought, the first sentiment which presents itself, without permitting ourselves either examination or reflection on the subject of the temptation. 7th. Never to permit ourselves to say that it is of little 1 Tobias xii. 13. 2 i. Cor. x. 13. ? Dan. xiii. 23, * Eccles. vii. 40. MANNER OF RESISTING TEMPTATION. 197 importance, that we will do so no more, that we will con- fess it ; this would be to sin because God is good. 8. To watch over ourselves to avoid the danger, for He that loveth danger shall jierish in iO 9th. To acquire a great empire over our senses and over "ur will ; to have a mastery over our eyes, our hands, our tongue, our feet, our heart, our tastes, our mind. 10th. To practise some mortification, to make some sac- rifice ; God does not permit Himself to be excelled in generosity. 11th. To distrust every thought which might tend to turn us from our vocation, even under pretext of a greater good ; little matter is it to the devil by what means he deceives and ruins a soul, provided he deceives and ruins it. 12th. To make ourselves known to our spiritual director, wirh the most scrupulous exactitude ; to conceal nothing, to dissimulate nothing ; the devil fears nothing so much as being discovered. Let us put these means in practice, and let us be assured that we shall triumph, for St. Paul says : God is faithful, u'ho will not suffer you to he templed above that ivhich you are able, hut will make also with temptation issue, that you may he able to hear it. — I. Cor. x. 13. Pause. Act of Contrition. — Is it astonishing that I am tempted since I expose myself to temptation ? Is it astonishing that I am tempted since I am not fervent ? Is it astonish- ing that I yield to temptation since I furnish arms to the tempter by my levity, my idleness, my pride ; I ask Thee pardon for it, O my God, and through the merits of Jesus Christ and the intercession of Mary, I ask also the grace to resist henceforth, and with courage, every temptation. I make the resolution to ‘ Eccles. iii. 27. 198 PAETICULAR EXAMl^N. ONE HUNDRED AND TWENTY-SEVENTH SUBJECT CHRISTIAN VIGILANCE. Watch, ye therefore, because you know not the clay nor the hour. — St. Matt. xxv. 13. It is certain that vigilance must be a very necessary vir- tue, since our Lord recommends it to us so often ; and teaches us by many parables, and notably by that of the foolish virgins, to what evils we expose ourselves when we neglect to practise it. We are surrounded by enemies without, the devil who, as a roaring lion goeth about ^ the world, and all creatures who cease not to lay snares for us ; within, our concu- piscence and our self-love, which solicit us to sin. Have we felt the necessity of watching? Have we watched over our mind, so that it should never fall into a crowd of useless thoughts, which are almost always fol- lowed by bad thoughts ? In place of watching over our senses, which are the doors by which sin enters our souls, have we not sought to satisfy them, at the expense of a spirit of mortification, which is the salt of virtue ? Have we watched over our heart, so that it might not be left to attach itself to creatures, who are almost always a danger to our weakness. Have we watched over our will, in order to hold it al- ways submissive to that of God? Have we watched over our tongue, Avhich the Scripture represents to us as being full of a mortal poison ?= Have we watched over our steps, so as to make no guilty or even inconsiderate one ? Let us meditate attentively on these words of our divine Saviour ; What I say to you I say to all — watch f — St. jMark xiii. 37. 1 St. Peter y. 8. 2 St. James iii. 6. raOMISES OF BAPTISM. 199 Pause. A Cl OF Contrition. — It is truly, inde(3d, the want of vigilance which is the cause of the faults which I deplore in Thy presence, O my God. Deign to grant me pardon for them, and to give me grace no more to lose sight of Thy words, nor those of the Apostle St. Peter, which the Church repeats every day at the end of her offices. Be sober and ivatch.' I ask it of Thee through the merits of Jesus Christ and the intercession of Mary. / make the resolution to ONE HUNDEED AND TWENTY-EIGHTH SUBJECT. PROMISES OF BAPTISM. As many of you as have been baptized in Christ have put on Christ. — Gal. hi. 27. Baptism raises us to a sublime dignity, also it imposes on us important obligations, very productive of the fruits of salvation and therefore very estimable. Having become, by this sacrament, children of a heavenly Father, we should lead fi life worthy of Him ; should fly not only sin, but everything which might lead to it, should practise virtue, be faithful to the duties of our state, should seek only the glory of God and the salvation of our souls. By baptism we consecrate ourselves tc Jesus Christ, and we promise to believe in Him, to love Him sincerely, to serve Him constantly, to follow His examples, to be faith ful to Him in life and in death. By baptism we all become the temples of the Holy Ghost, we should then respect Him and ourselves, avoid every thing which might sully our soul, for, if any man rio- late the temple of God him shall God destroy.^ Is it thus that we have acted ? What have we done to prove our faith, our love, our fidelity, our attachment to 1 St. Peter v. 8. I. Cor. hi. 17. 200 r^VETICULAR EXAMEN. tliiy divine Master ? How do we imitate the examples of which He has given us ? What have we done for Him ? AVhat have we suffered in order to remain faithful to Him ? Where is our faith? Where are our works ? Can we say with St. Paul: Who then shall separate us from the loee of Christ, shall trihulalion, or distress, or famine, or nakedness, or danger, or persecution, or the sword for I am sure that neither death nor life nor any other creature shall he able to separate us from the love of God.'^ Let us listen to the same Apostle, making us this beautiful exhortation : 7 beseech you therefore, brethren, by the mercy of God, that you present your bodies a living sacrifice, holy, pleasing unto God, your reasonable service and be not conformed to this world, but be reformed in the newness of your mind‘d and conformable to that of Jesus Christ Our Lord. Pause. Act of Contrition. — O my God, O my Father, no — I no longer deserve the name of Thy son. Not only have I not observed the promises of my baptism but I have lost sight of them, and very often. I ask of Thee pardon for the past, and grace to comprehend my duties better in future. Grant me this grace, by the merits of Jesus Christ, and the intercession of Mary. I make the resolution to ONE HUNDEED AND TWENTY-NINTH SUBJECT. EFFECTS OF THE SACRAMENT OF BAPTISM. We are buried together with him, by baptism into death. — Rom. vi. 4. Before baptism we were children of wrath, because our soul was soiled by sin, we were slaves of the devil, and un- worthy to enter into our true country, that is to say, into heaven. But through this sacrament grace takes in us the place of sin, we become new creatures, the children of the ' Romans -yiii. 2 Romans xii. 1. EFFECTS OF THE S^\Cn>Jwj:NT OF BAPTISM. 201 Father, members of the mystic body of Jesus Christ aud the living temples of the Holy Ghost. It is not the first monarch of the world who adopts us for children, but it is the great God of eternity ; This is My htloved Son,^ My adopted child, in whom I am singu- larly pleased, because he is pure, he is holy, he has no longer any stain in him. A monarch may indeed adopt a poor child, honor him with a thousand titles, heap on him honors and riches, but he will not make of this child his true son ; he will not make his blood to run in the veins of this child ; it is not thus with our divine adoption, God makes us His own children, the true brothers of Jesus Christ, the adorable blood of this divine Saviour runs in our veins. It is by baptism that the Holy Spirit chooses us to be His living temples. His abiding place, His sanctuary ! O ! how great is the dignity of the Christian ! No ; after the Holy Eucharist, the earth possseses noth- ing more grand, more admirable, more worthy the con- temj^lation of the adorable Trinity than the Christian in a state of grace ! Let us examine now whether we have known how to appreciate these glorious titles. Has our conduct been worthy of the majesty of our celestial Father and our own high destiny ? Have we been holy as our Father is holy ? Can Jesus Christ discover in us the qualities which these titles of friends and brothers which He has been pleased to give us require ? Is it the Holy Spirit which we have made to reign in us, or the spirit of the world and of the devil ? With what is our heart filled ? what possesses it ? Is it grace ? is it sin ? O let us not forget henceforth our sublime dignity V Let us' no longer forget that we are the cherished children of a heavenly Father, the brothers of Jesus Christ, the temples of the Holy Ghost. 1 St. Matt. iii. 17, 202 TARTICULAR EXAMEN. Let IIS no longer forget that we are not for the earth, but for heaven ; that nothing which earth could offer us is . callable of compensating us for the loss of our soul, be- cause our soul is worth more than the earth with all it contains, since this soul is worth even the blood of a God. Let us then at length enter into the sense of these beauti- ful words of St. Paul : You are not your own ... .you are bought with a great price glorify and hear God in your body your members are the temple of the Holy Ghost, who is in you ivhom you have from God . — I. Cor. vi. 19. Pause. Act of Contrition. — By holy baptism, O my God, I have become Thy child ; but how poorly has my conduct re- sponded to this high dignity! I have dishonored Thee, O the best of Fathers ! To obtain the pardon of these faults, I claim earnestly and humbly the merits of Jesus Christ my Saviour, and the intercession of Mary, the Mother of Mercy. I make the resolution to ONE HIJNDTIED AND THIKTIETH SUBJECT. SACRAMENT OF PENANCE IN GENERAL. If we confess our sins. He is faithful and jnst to forgive us our sins, anl to cleanse us from all iniquity. — I. St. John i. 9. Penance is the Sacrament which remits the sins com- mitted after baptism ; Jesus Christ instituted this Sacra- ment when He said to His Apostles, and to all the priests in their person. Whose sins you shall forgive they are for- given them, and whose sins you shall retain they are retained.'^ The Sacrament of Penance has then the virtue of re- mitting all kinds of sins, and it remits them in effect every time we receive it with the requisite dispositions ; that is 1 St. John XX. 23. SACRAMENT OF PENANCE IN GENERAL. 203 to say, when we accuse ourselves of them frankly, and when we repent of them sincerely. But let us beware, and let us never forget that we would profane this Sacrament, if, being guilty of some mortal sin, we received it without the necessary disposition ; and that we should render it null, and without effect, even though we should have only venial sins to confess, which would be always to us a gi’eat misfortune. Let us examine now what are our sentiments with re- gard to this Sacrament; let us see what use we have made of it, and whether we have been gi’ateful to God for such a great favor ! Alas ! what would be our ingratitude if we were indifferent, in the sight of sucn a great benefaction ! By sin, we have revolted against God, and it is He who comes to meet us, it is He who presents us the remedy, composed of the precious blood of Jesus Christ ; it is He who offers us pardon, and who exhorts us to accept it. What use do we make of this Sacrament? Are \/e care- ful to avail ourselves of it every time we feel ourselves guilty of any mortal sin, to the end that Satan shall not be left to dwell in our hearts ? Have we received this Sac- rament with the disposition which it requires? Have we profited by it ? Have we taken all the precautions neces- sary, in order not to fall again into the sins confessed ? Have we testified to God our gratitude foi having insti- tuted a remedy so efficacious, so necessary for the remis- sion of our sins, and for having given such power to man ? — St. Matt. ix. 8. Pause. Act of Contrition. — O my God, my Saviour ! what is my wickedness and my ingratitude ! This healing pool, one of Thy greatest benefactions, has it not become for me another occasion of making known to Thee my bad heart, if not by the abuse, at least by the little profit I have drawn from it? Pardon me Lord the little fervor 204 VARTICULAR EX VMEN. with wliicli I have approached the sacred tribunal, and grant me, by the merits of Jesus Christ and by the inter- cession of Mary, grace to make a better use of it in future. I make the resolution to ONE HUNDRED AND THIRTY-FIRST SUBJECT. EXAMINATION WHICH OUGHT TO PRECEDE CONFESSION. I will recount to Thee all ray years in the bitterness of ray soul.— Isaias xxxviii. 15. To obtain the pardon of our sins, we must necessarily repent of them, and even confess those which may have caused us loss of grace ; but in order to confess them we must know them, and to know them we must examine our- selves, sound our conscience, in order to discover the evil wn have done. In order that this examen may be agreeable to God and useful to our salvation, first, it should be sincere ; that is to say, we must seek to know the truth, and the whole truth, and not deceive and delude ourselves ; secondly, it should be profound ; that is to say, we must neglect nothing to make ourselves acquainted with the state of our soul, to be well impressed with this ; to forget nothing, at least, nothing of consequence, either through a want of applica- tion, or insufficient time. Thirdly, it should be serious; that is to say, we must proceed to it as to a very important affair, the most important, indeed, which can concern us in this world. We must do our best to know the nature of our sins, their number, the circumstances which j)receded them, which accompanied them, which followed them ; those wffiich may have rendered them more grievous, or changed their character. We must bring to this examen a frank will, a sincere de- sire to know our faults, such as they are ; we should em- MANNER OF MAKING TPIE EXAMEN. 205 ploy in it a sufficient time, so that we may have nothing to reproach ourselves with even in case we should afterwards perceive that we had forgotten some sin. Is it thus we examine ourselve: before presenting our- selves before the tribunal ? Do we consider that our ex- aminations will be examined ? The Lord warns Us that He ''-}eholdeth the ways of man, and considereth all his steps.'^ And in another place he tells us, T will search Jerusalem with lamps, and will visit upon the men that are settled on their lees, that say in their hearts, the Lord luill not do good nor will he do eoil. — Soph. i. 12. ^____^Paase. Act of Contrition. — Give me Lord, give me the lights of Thy Holy Spirit, in order that by its divine inspirations, and a serious examination of my conduct, I may know the number, the malice, and the enormity of my sins ; and through the merits of Jesus Christ and the intercession of Mary, grant me the grace to detest them sincerely. 1 make the 7'osolution to ONE HUNDEED AND THIRTY-SECOND SUBJECT. MANNER OF MAKING THE EXAMEN. I thought upon the days of old, and I had in my mind the eternal years. — Ps. Ixxvi. 6, 7. To make the examen profitably, we must place ourselves in the i^resence of God, by an act of faith ; imploring fer- vently the lights of the Holy Ghost, the protection of Mary, and of our guardian angel ; then review the com- mandments of God and of the Church, in order to know in what manner we have violated them ; place before our eyes the duties of our state, and see if we have acquitted our- selves of them with fidelity ; render an account to our- Prov. V. 21. 206 PARTICULAR EXAMEN. selves of our thoughts, our words, our actions ; of our con^ duct towards God, to our neighbor, and to ourselves ; ex- amine how we have made our j^rayers, our meditations, whether we have acted by 'the spirit of faith, or according to nature, whether we have exercised our employments in the intention of God, or only through human motives ; we must recall to mind the places where we have been, the persons with whom we have held intercourse ; see whether we have not given some bad example, some bad counsel, and what may have been the consequences of the one and the other ; in a word, we must render an exact account to ourselves of our conduct, and of the state of our con- science. When the examination is over we must humble ourselves at the sight of our faults, ask pardon for them of God, through the merits of Jesus Christ, and engage Mary, our tender Mother, our guardian angel, and the whole celestial court, in our interest. Finally, we must excite ourselves to contrition, and make the resolution to offend God no more ; above all, to fall no more into such a fault N . . . . which we should take pains to designate especially, and which should be that one which we have recognized as the most grave. Is it thus we labor to discover the inmost recesses of our conscience ? Do we know in what state it is ? Oh ! with what reason we may exclaim with David : Have mercy on me, 0 God, according to Thy great mercy, and according to the multitude of Thy tender mercies, blot out mine iniquity ; wash me yet more from my iniquity, and cleanse me from my sin. — Ps. 1. 3. Pause. Act of Contrition. — It is only by Thy grace, O my God and my Father, and Thy very great grace, that I can make my 3xamen ; it is true that I no longer merit this grace, ha^ ng for so long a time abused it ; but Thou art so good, CONTEITION. 207 that in asking it of Thee, in the name of Jesus and through His infinite merits, as well as through the intercession of Mary, Thou wilt grant it to me in abundance. I make the resolution to ONE HUNDKED AND THIRTY-THIUD SUBJECT. CONTRITION. A contrite and humbled heart, 0 God, Thou wilt not despise. — Ps. 1. 19. For every sin, mercy ; but, also, for every sin, sorrow and repentance. Everything which is wept for in this world shall be forgotten in the next ; but every sin which has not been detested, deplored in this world, must be ex- piated in another. No pardon without contrition ; that is to say, without a veritable sorrow for the sins which we have committed, accompanied by a sincere resolution to commit them no more, and to confess them. Contrition is more or less perfect according to the mo- tive which excites it in us. It -is perfect when we repent of having offended God, in consideration of Himself and His adorable perfections ; of His goodness. His charity, His benefactions in our regard. Contrition is imperfect when our self-interests predomi- nate in it ; as the shame of finding ourselves cul25able, the fear of being damned. This sorrow, to be useful, should comjirehend, at least, a beginning of a love of God ; that is to say, God should be of some account in it, without which it would be only natural, and of no avail for the re- mission of sins. Perfect contrition remits sin by itself, provided we have the desire to confess and to receive absolution. ImjDcrfect contrition remits sin, only so far as it is joined to the sacra- ment. All contrition, to be agreeable to God, should be inte** rior, supernatui'al, universal, and sovereign. m PARTICULAR EXAME^J. Interior — That is to say, in the heart and not on the lips, in words, in certain exterior acts. Supernatural — That is to say, should come from God, and relate to some truth of religion, such as to the loss of God, to the wickedness of a child of God who has revolted against His benefactor. Univei'sal — That is to say, we should be grieved in par- ticular for every mortal sin that we know of, and in a gen- eral manner for all those which we might not know of, de- spite a serious examination. Sovereign — That is to say, that, considering sin as the greatest of all evils, because it offends God and ruins our- selves, we should have more sorrow for it than for any other evil, for any other accident or misfortune which might have happened to us. To excite ourselves to contrition, we must consider the infinite grandeur of God whom we have offended, the abuse wc have made of His natural and supernatural gifts, the sufferings and death of Jesus Christ, of which sin was the cause ; >ve must consider paradise, which consists in the possession of God, and which sin caused us to lose ; and hell, which deprives the soul of the possession of God ; furthermore, we must ask this contrition with earnestness, and hoj)e for it with confidence. Is it thus that we do ? Let us endeavor then, when we wish to confess, to sound our heart, to know whether it is truly contrite and humble, whether our contrition has the qualities to render it efficacious? Let us say sincerely with David, from the bottom of our heart : To Thee only have I sinned and done evil before Thee . . . .for I know my in- iquity and my sin is ever before me. — Ps. 1. 65. Pause. Act of Contrition. — I know tliat I liave sinned, I know that my sins gave death to my Saviour, that they have soiled my soul, and I do not die with grief for such black OUR CONFESSION AND ITS QUALITIES. 209 crimes. Give me, I supplicate Thee, O my God, this sor- row which I cannot have by myself ; touch my heart, cast into it those darts with which Thine own is inflamed; ren- der it incapable ever again of causing Thee the least pain by sin. This is the grace I ask of Thee through the infi- nite merits of Jesus Christ and the intercession of Mary. I make the resolution to ONE HUNDKED AND THIRTY-FOURTH SUBJECT. OUR CONFESSION AND ITS QUALITIES. Be not ashamed to confess thy sins. — E ccles. iv. 31. In order that Confession may be useful to us, and may produce in us its proper effects, we should accompany it by the requisite dispositions. To be good. Confession should be humble, sincere, sim- ple and entire. Humble . — The sinner should recognize that he has done evil, that he has been wrong, that he has merited the con- tempt of God, of men, of angels, and even of devils ; that he is unworthy of pardon, and that he can hope for it only through the mercy of God. Sincere — That is to say, the sinner should declare with eimplicity all that he has done, without any regard as to what the Confessor may think of him, or as to the obser- vations which he may make to him. Simple — That is to say, should accuse his sins as he knows them, without seeking to excuse them, to disguise them, to cause them to be looked upon otherwise than as they are. Entire — That is to say, he should declare the number ol his sins, how often he has repeated them, the circum- stances which have accompanied them, the wrong which his neighbor has suffered by them in his goods, his honor, his reputation ; the share he has caused others to take in his sin, the habits he may have caused others to contract, 210 PARTICULAR EXAMEN. the scfinchals he nifiy have given; in a word, it is necessary that the penitent sliould make himself known to the priest, as he knows himself, as far as possible. Let us examine now if our Confessions have these di- verse characters ; if Ave present ourselves at the holy tri- bunal, with sorrow and confusion in our souls, if we ac- cuse ourselves frankly and with all befitting simplicity, if Ave make ourselves knoAvn exactly for Avhat we are, if Ave enter into the necessary details touching the circumstances and consequences of our sins, especially in relation to tlie bad exam])les they haA^e offered to our brothers, our pupils, our neighbor. Let us enter into these sentiments of David : I have acknowledged my sin to Thee, and mine injustice I have not concealed ; 1 said I will confess against myself mine injustice to the Lord, and Thou hast forgiven the wickedness of my sin. — Ps. xxxi. 5. Pause. Act of Contrition. — Alas! Lord, hoAV much I should groan over my past conduct! so many Confessions made, and so little advancement in my amendment ! It is in- deed through my fault that this remedy, so salutary, has had no more efficacy ; I ask Thee pardon for it, O my Sa- viour, and I ask Thee, also, through Thy infinite merits and the intercession of Thy most holy Mother, grace, that I may neA^ermore make a bad Confession, or a useless one. 1 make the resolution to ONE HUNDRED AND THIRTY-FIFTH SUBJECT. FAULTS TO BE AVOIDED IN CONFESSION. With modesty and fear, having a good conscience. — ^I. Peter iii. 16. Although it suffices, strictly speaking, to confess the mortal sins of AAdiich one is guilty, the venial sins being capable of remission by good Avorks, of prayer, of exer- ' FAULTS TO BE AVOIDED IN CONFESSION. 211 cises of penance and of mortification, it would neverthe- less be dangerous, and even sometimes criminal, to at- tempt by ourselves to make this distinction, and to con- ceal some sins under the pretext that they are perhaps only venial. In many cases the confessor himself cannot make this distinction ; a person then should not decide for himself, and establish himself as his own judge, in fol- lowing the insinuations of self-love, of human respect, of the fear of appearing too culpable, etc. It is much safer to accuse one’s self of everything which troubles and disgusts the conscience ; it is befitting, at least, once for all, to have an explanation with our Con- fessor, to take his advice, for similar cases which may pre- sent themselves in future, and not seek to flatter ourselves, for, to repeat it yet once more, it is almost always self-love which is the cause of these hesitations. In regard to sins which we know very well to be venial, it is not necessary to confess them all ; this accusation would not even be possible ; we must limit ourselves to those which trouble us, which cause shame and confu- sion ; it would be even more useful to confess only a single one, and to correct ourselves of it, than to accuse our- selves of a great number, and not correct ourselves of any. We must nevertheless observe that if we had only to accuse ourselves of venial sins, it would be indispensable to have contrition for at least one of them ; if we fear we have too little contrition for this one, in the idea that it is only venial, it would be well to accuse one’s self of a more considerable sin, though already confessed, or to des- ignate in a general manner the sins which we may have committed against some certain commandment, in order that having anew a sincere sorrow for it, the absolution maj" have a real and positive application. It would seem natural that having confessed our sins, especially the mortal ones, and feeling a true sorrow for 212 PARTICULAR EXAMEN. them, we would not fall into them again in future,* in this case we would be much more certain that we had made a good Confession ; nevertheless, a relapse is not always the proof of a bad Confession, especially if the rej^etition of sin is less deliberate, if it is more rare, if it causes a more salutary confusion. The great evil in these circumstances would be, to be discouraged, and to abandon confession, for then we should fall into blindness, into hardness of heart, and perhaps into final impenitence. What is our conduct in these different cases ? Do we endeavor to render our confessions useful and sanctifying? what profit do we draw from them ? Can we say with the penitent Prophet ; I have acknowledged my sin to Thee , .... and Thou hast forgiven the wickedness of my sin? — Ps. xxxi. 5 Pause. Act of Contrition. — If I did not know Thee infinitely good, O my God ! I would not dare to present myself be- fore Thee to ask pardon and mercy, having so long time used confession without having drawn from it befitting amendment. It is to Thy goodness and Thy mercy that I address myself at this moment, to obtain, through the merits of Jesus Christ, and through the intercession of Mary, pardon for all my faults in my confessions. I make the resolution to ONE HUNDKED AND THIKTT-SIXTH SUBJECT. DISPOSITIONS TO RECEIVE ABSOLUTION. Be of good heart, son, thy sins are forgiven thee. — S t. Matt. ix. 2. The accusation being over, the penitent should listen with attention, docility and respect, to the advice of the Confessor ; attend carefully to the penance imposed on him, and excite himself anew to a true and sincere sorrow DISPOSITIONS TO RECEIVE ABSOLUTION.. 213 for his sins, even though he should only have accused him- self of venial sins, in order that the absolution may have a real and positive application. While the priest is giving absolution, the penitent should incline profoundly, and figure to himself that he is before Jesus on the cross ; imagine that the blood of his adorable Saviour is falling drop by drop on his soul, to wash it, purify it, sanctify it ; that Mary recommends him to her Divine Son, whom she prays to pardon him, and to re- establish him in His grace and His love. It is almost im- possible that with this means tlm heart should not be Avell prepared ; that it should not have contrition ; that it should not receive absolution in good dispositions, and that it should not draw from it the most precious benefits. Is it thus we receive holy absolution ? Is it in the presence of God, at the foot of the cross, in the sight of Jesus dying, and of His holy Mother, who prays to Him for us ? Have we care, at each confession and each absolution to make the virtue, the merit, the efficacy of it, fall on such or such a fault, which we have most especially in view to destroy in us ? How do we leave the holy tribunal ? Is it with a sincere sorrow for our sins, joined to a lively gratitude for the goodness of God ? In what sentiments do we go to the foot of the altar ? Is it to render thanks to God there, to renew our resolutions there, to take effi- cacious means to no more offend God, and to accomplish our penance ? Do we reflect with a well-disposed heart on these words, which were addressed to us ; Behold, thou art made whole, sin no more ? — St. John v. 14. Pause. Act of Contrition. — Oh, my Saviour! how shameful and lamentable for me, that a remedy so efficacious as that of confession, has not had more success for my sanctification 2U PARTICULAR EXAMEN. I ask Tliy pardon for it, O sweet Jesus, through Thy infi- nite merits, and through the intercession of Mary, the refuge of sinners. I make the resolution to ONE HUNDRED AND THIRTY-SEVENTH SUBJECT. SATISFACTION. Every night I will ^Yasll my bed, I will water my couch with my tears Ps. vii. 7. The word satisfaction comes from satis faucio, which means to do enough to repair the injury which we have done to God, and the wrong we have done to our neighbor by sin. By a confession well made, the eternal penalty is as- suredly remitted ; but ordinarily there still remain tem- poral pains to be suffered, reparations to be made. The first satisfaction which we owe to God consists in a confession accompanied by contrition, and by the other dispositions which it demands. The second satisfaction which we ought to accomplish is the penance imposed by the confessor ; but this satis- faction is ‘essential, because it constitutes the next part of penance ; it should be made promptly, devoutly, and precisely. But there is a third satisfaction which is also very es- sential, that is, the spirit of penance, which leads us to offer to God, in union with Jesus Christ, all that life may bring us humiliating to nature ; and even to impose on ourselves voluntary penances, in the intention of obtaining pardon for our sins. David knew well that his sin was remitted to him, and nevertheless Avhat penance did he not do for it to the end of his life ! what contrition ! exclaiming : My sin is always SATISFACTION. 215 before me wliat penance! he eat ashes like bread, and mingled his drink with his tears.^ What continual pray- ers 1 I haue cried in the day and in the night, before Thee.^ What sentiments of humility 1 he thanks the Lord witii all the affection of his soul, saying : It is good for me that Thoii hast humbled me* It is thus that we should fulfil the signification of the word satisfaction, that is to say, do enough to repair as far as we can, by prayer, fasting and thanksgiving, the injury done to God by sin. We should pray, that is to say, have recourse to the mercy of God, by an elevation of heart towards Hini, by holy thoughts, by holy affections, by good desires. We should fast, that is to say, observe first the fasts and abstinences presc7"ibed by the Church, as far as we are able ; then impose on ourselves mortifications, privations, penances, which punish the body, the mind and the heart, which, alas ! have served so often as the instruments of sin. We should give alms, according to our position, and employ ourselves, as far as lies in our power, to the solace of our neighbor, either in body or in soul. We must furthermore make satisfaction to our neigh- bor if we have offended him, either in his goods, his honor or his reputation. Is it thus that we have acted ? Have we accomplished with fervor the penance imposed in the holy tribunal ? Have we added to it some other mortifications ? To ex- cite ourselves to this, let us call to mind these words of the Holy Spirit ; Be not ivithout fear about sins forgiven . — Eccles. V. 5. Pause. Act of Contrition. — Behold, Lord, how indolent I am! I ajii always afraid of doing too much to satisfy thy jus- ' Pa. 1. 5. Pa. ci. 10, ^ Ixxxvii. 2. * Pa. cxviii. 71. 210 TARTICULAR EXAMEN. tice ; I content with some prayers, often* imper- fectly made, for sins which I slioiild weep for all my life, and I hesitate to impose on myself those healing penances which would prevent my offences. Punish me Thyself, O my God, since I have not the courage to do it, I ask of Thee this grace by the merits of Jesus Christ and the in- tercession of Mary. I make the resolution to ONE HUNDEED AND THIRTY-EIGHTH SUBJECT ON THE VIRTUE OF PENANCE AND ITS NECESSITY. Unless you shall do penance you shall all likewise perish. — S t. Luk:^ xiii. 3. Since the fall of Adam all men suffer, but all do not do penance. All suffer, but not in a manner to render their sufferings acceptable to God, or profitable to themselves, because they do not place themselves in the proper dispo- sitions. Penance, to be worthy of God, should be voluntary, con- tinual, supported in union with Jesus Christ, and offered to God for the expiation of our sins. Penance should be voluntary, or at least supported with resignation, in the thought that God might exact more from us because of our sins. Alas ! having merited hell as many times as we have committed mortal sins, what could we find too difficult in all that God sends to us ? For every sin there is mercy, it is true, but for every sin, penance also. Penance should be continual, for it does not sufSce to have commenced well ; we must finish well. But he will not finish well who ceases to pray, to watch, to combat. Penance should be united to that of Jesus Christ. It is only from this union that our actions, even the most meri- torious in appearance, draw all their value. For, of our** VIRTUE OF PENANCE. 217 selves, we are nothing, we have nothing, and we can offer nothing to God which would be acceptable. Penance should be offered to God for the expiation of our sins. We have outraged an infinite majesty ; we have risen up against our sovereign Lord, against our Father ; is it not just to offer Him, so far as lies in our power, such a reparation as He demands ? Is it thus we have looked upon penance ? The horror which we have for everything which may humiliate us, afflict us, cause us to suffer, contradict our tastes, our in- clinations, is it not a proof that we have no esteem for this virtue, and that we do not sufficiently know the neces- sity of it ? Each day of our life is witness of new faults ; is it also of some act of penance ? If we were called to appear before God, what would we be able to offer him for all the sins we have committed ? Ah ! let us be wiser in future ; let us comprehend the need we have of a penance severe and proportionate to our faults, prompt, and without any delay, constant, and until the last moment of our life. Let us say with Isaias : I will recount to Thee oil my years in ilie hitterness of my soul,' and then we shall have no difficulty in acknow- ledging that we ourselves also have sinned and we will bear mthout ceasing before God a contrite and humble heart, which he will not despise. — Ps. 1. 19. Pause. Act of Contrition. — How great should be my sorrow, O my God, when I reflect that He who is innocence itself, passed all His life in works of penance, for having only laden Himself with the sins of men ; and that I, sinner that I am, do not wish to endure or suffer anything Deign, then, O loving Jesus, to change my heart, and to ’ Isaias xxxviii. 15. 2 Esd. ix. 7. 218 rARTICULAB EXAMEN. give it the spirit of penance ; I ask Thee this grace through 'J’hy merits, and through the intercession of Mary. / make the resolution to ONE HUNDEED AND THIETY-NINTH SUBJECT. ON THE ADVANTAGES WHICH TRUE PENITENTS MAY DERIVE FROM THEIR FALLS. It iti good for me that Thou hast humbled me. — Ps. cxviii. 71. The governor of a fortress who has been surprised through some feeble place, never fails to fortify it, so soon as he has dislodged the enemy ; it is so with him who wishes to remain faithful to God ; as soon as he knows by what way the enemy entered into his heart, he watches with an especial care the weak spot. If he has been van- quished through pride, he humbles himself ; if it has been by sensuality, he mortifies himself ; if it has been through too much liberty given to his senses, he watches over them, he restricts them to within duty. He does more ; he punishes himself. He knows that he has been a sinner, and he desires to become truly penitent; he knows that if innocent souls have had need of penance to preserve their virtue, sinners should suffer to repair their losses, and to retrieve their spiritual fortune. He endeavors to make the abundance of his sins succeeded by a superabundance of good works. Like a traveller who by his fault has meandered out of the way, or who has even turned back, he renews his journey with a more lively ardor, and endeavors to overtake, and even pass his fellow travellers. Is it thus we have done? Have we made use of our faults to become more penitent, more fervent, more vigi- lant ? Have we realized that ponance should be our por- tion ? That we must punish ourselves if we would escape the D’/vine justice ? And far from being discouraged at THE SPIRIT OF PENANCE. 219 the sight of our faults and our weaknesses, have we had recourse to God, with renewed confidence in His good- ness ? Have we said to Him with David : Thou wilt pardon my sin^ for it is great. — Ps. xxiv. 11. Pause. Act ot Oontrition. — It is I, Lord, it is* I, who am this fiiild of the world ; who conduct with more prudence the iffairs of my body than those of my soul ; more enlight- 3 ned ill the atlairs of time than of eternity. Pardon, O my God, this oppositAm to the princijiles of my faith ; punish me. Lord, in time,. but spare me in eternity. I ask Thee this grace through the merits of Jesus Christ and the in- tercession of Mary. 1 make the resolution to ONE HUNDRED AND FORTIETH SUBJECT. THE SPIRIT OF PENANCE. 1 chastise my body and bring it into ocbjection. — I. Cor. ix. 27. lYe know most certainly that v?i) have offended God, perhaps even very grievously ; but we do not know whether we have done a suitable penance. The unhappy dammed suffer, and will suffer forever in hell for such sins as we have perhaps committed 'ourselves. For light faults souls suffer in purgatory pains infinitely above all that we can imagine, most terrible to nature, and we would not wish to suffer anything! and we would believe that it suffices us to have confessed, without doing anything more! No, that does not suffice; it is necessary that this penance be in all places, and at all times. This penance should be universal, and constantly exer- cised b}^ the mortification of our senses, the crucifixion of the fiesh, the abnegation of ourselves. This penance should last as long as life. Alas ! is it not 220 PAIiriCULAE EX.VMRN. enough to have offended God once, to have a subject ot weeping until our death? This single thought, I have off'ended my God, does it not suffice to engage us to pass our days in a holy sadness? Let us examine now what is our conduct with regard to penance ; are we persuaded of its necessity? What are the penances we do ? Do we, like David, bear the remem- brance of our faults before the eyes of our spirit? Do we imitate Jesus Christ, who, God though He is, neverthe- less gave Himself up for us to a continual penance ? Have we been persuaded, as St. Peter tells us, that They that are Christ’s have crucified their flesh with the vices and the concu- piscences? — Gal. v. 24. Pause. Act of Contrition. — Alas! Lord, Thy saints. Thy great- est saints, have been the greatest penitents ; and I, mis- erable sinner, I lose courage at the least penance, because I do not love Thee enough, and because I love myself too much v/ith a temporal love ; I pray Thy pardon, O my God, by the merits of Jesus and the intercession of Mary. I make the resolution to ONE HUNDRED AND FORTY-FIRST SUBJECT. THE PRESENCE OF JESUS CHRIST IN THE EUCHARIST. Behold the tabernacle of God with men, and He will dwell with them. — Apoc. xxi. 3. Many times during the course of His preachings, Jesus Christ had said to His disciples and to those who came to hear Him, that he would give them His body to eat, and His blood to drink ; Your fathers did eat manna in the des~ crt, and are dead. This is the bread which cometh down from heaven ; that if any man eat of it, he may not die . . . .arid the bread that I give is My flesh'' to eat, and My blood to drink; ‘ St. John vi. 49. PRESENCE OF JESUS CHRIST IN THE EUCHARIST. 221 and tliis is in effect what He did on the vigil of His death. Whilst they icere at supper, says St. Matthew, Jesus tooh bread and blessed and broke and gave to His disciples, and said, Take ye and eat, this is My body.^ Then, taking the chalice. He gave thanks, changed the wine which it contained into His blood, and said to them. Drink ye all of this, for this is My blood. ^ Then he added. This do for the commemoration of Me.'^ That is to say, consecrate My body and My blood, nourish yourselves with it, and distribute it to those who shall be- lieve in me’. It is then indeed true, it is then indeed certain that Jesus Christ in Person is in the Holy Eucharist; that it is His body, His blood. His soul. His Divinity ; that is to mj, his Adorable Person, which we receive in the Holy Communion ; that it is He who was born of the most au- gust Virgin Mary, who lived among men, who preached the Holy Gospel, who astonished all Judea and all Galilee by His life, all holy and all divine ; by the miracles and prodigies which He wrought ; that it is the same who reigns in the heavens, and who will one day come, seated on the clouds of heaven, to judge the living and the dead. Yes, it is Jesus Christ who is truly and really in the Holy Eucharist. He it is who, during the Holy Mass, offers Himself to His Father ; it is He who resides in all the Consecrated Hosts ; it is He who gives Himself to us with a goodness and a charity altogether incomparable, to unite us to Him, to raise us to Him, to make us live by His divine life, and to consecrate us entirely to Him. Let us examine now whether we have entered into the views of Jesus Christ in this regard. Have we considered that each church is a guest-chamber, where is renewed daily the great mystery of the immolation of Jesus Christ ? ‘ St. Matt. xxvi. 26. 2 ibid 27. 3 I. Cor. xi. 24. 2-22 tahticular ex^viien. Have ^ye considered that there resides the Holy of Holies, surrounded by a multitude of celestial spirits, prostrate before His incomprehensible Majesty, who, not content with having rendered Himself like to men, with having died for them, has been well jdeased under the forms .of bread and wine, to dwell among them, and to become their nourishment? It is without doubt this ineffable mystery which J eremias had in view when he said : It shaU he to me a name, and a joy and a praise and a gladness, before all the nations of the earth that shall hear of all the good things ivhich I will do to them, and they shall fear and he troubled for all the good things and for all the peace I will make for them. - — Jer. xxxiii. 9. Pause. Act of Contrition. — I have much sorrow, O my adora- ble Saviour, for having shown Thee so much coldness and indifference in the august sacrament of Thy love. I ask Thy pardon for it, through Thy infinite merits, and through the intercession of Mary, who participated with so much love in this adorable mystery. I make the resolution to ONE HUNDRED AND FORTY-SECOND SUBJECT. THE LOVE WHICH JESUS CHRIST TESTIFIES TO US IN THE EUCHARIST. Having loved His own He loved them nnto the end.— St. John xiii. 1. The Eucharist is truly the Sacrament of love ; all there is love for us on the part of Jesus Christ ; love conceived it, love is the beginning of it, love is the continuation of it, love will be the eternal end of it, if we present to it no obstacle. Love true and sincere; it is not in words that Jesus Christ loves us in the Eucharist ; it is by works, it is by THE LOYE TO US IN THE EUCHAHIST. 223 sacrifices, it is by the most humiliating steps that he j^roves it ; it is in giving Himself to us with all His graces. Love tender and kind ; it is the love of a friend, or rather of a Father who, after having testified in every way kindnesses to His children, having given them all He possesses, gives them furthermore His heart, His body, His blood. His soul. His entire self. Love ardent ; which triumphs over all difficulties, all . obstacles ; He foresaw the contempt, the rebuffs, the pro- fanations, the sacrileges, and He went on, that He might give Himself to us ; He invites us tenderly to come to Him, promising us all sorts of goods ; He even goes so far as to make us charitable menaces, and to tell us, if we do not receive Him, we shall have no life in us.^ Love generous ; He finds for Himself no advantage in giving Himself to us ; He has no need of us ; it is only for our good ; it is to enrich us with His gTaces, to en- lighten us with His lights, to sustain us in good, to fortify us against the efforts of the enemy of our salvation. Love ingenuous ; He conceals His majesty, in order that it may not prevent us from approaching Him with confi- dence ; He has chosen for the material of His Sacrament bread and wine, which are the most ordinary things in the world. Love constant, which nothing can diminish ; love which the most culpable forgetfulness, and the blackest ingrati- tude, cannot lessen ; love whose' source abuse itself cannot dry up. Love without bounds, either for times or places ; since the institution of the adorable Sacrament, Jesus Christ has been and will be with His Church, not only by His Spirit to direct it, but also by His real presence to serve as nour- ishment for her children. He is everywhere where the priest judges fitting to place Him, even in churches the 1 St. John vi. 54. 224 PARTICULAR EXAMEN. poorest, tlie most destitute, the least adorned. If the sick cannot come to receive Him, He goes to visit them, even ill the most infected habitations. Have we at any time meditated on this love immense, unheard of, incomjirehensible, of Jesus Christ ? Alas ! in place of rendering to Him love for love, have we not dis- dained, forgotten, abandoned Him ? Let us hear, then, the sweet reproach which He addresses to us : What is there that I ought to do more to My vineyard that 1 have not done to it And we, what have we done for Him, who hath loved us, and hath delivered Himself for us? — Ephe. v. 2. Pause. Act of Contrition. — I ask of Thee pardon. Lord, for all the faults I have committed against Thy august Sacra- ment ; and I supplicate Thee to be pleased to grant me grace to love Thee more and more, all the days of my life, ill gratitude for the infinite love which Thou hast for us. It is through Thy infinite merits, and through the inter- cession of Mary, that I implore these favors. / make the resolution to ONE HUNDEED AND EOETY-THIED SUBJECT. COMMUNION. My flesh is meat indeed, and My blood is drink indeed. — Sx. John vi. 55. To communicate, is to receive really and substantially the Body, the Blood, the Soul, the Divinity of our Lord Jesus Christ, under the appearances of bread and wine, or under a single one of these species. To communicate, is to incorporate Jesus Christ with ourselves, to be our nour- ishment ; it is to eat His fiesh, to drink His blood, as Ho Himself tells us. This is My body which is given for you, ' Isaias v. 4. COMMUNION. 225 this is the chalice of the new testament of My blood which shall he shed for you.'^ By the other Sacraments Jesus Christ gives us graces, very abundant, without doubt, and so much the more abundant as our dispositions are more perfect ; but in the Communion it is not only grace, it is Himself in person : The bread that I will give is My flesh.^ By the Communion we have, then, in us the same Jesus, true God and true man, who was born of the august Virgin Mary, who lived on the earth, who preached the Gospel, who wrought many miracles, who suffered and died for us ; who rose again and ascended into Heaven ; who will judge the living and the dead, and whose reign shall have no end. Yes, it is He whose name alone makes the devils to tremble, and before whom the Angels cover themselves with their wings, through respect for His adorable majesty. O miracle of miracles ! O prodigy of goodness on the part of a God, who gives Himself for wretched and mis- erable creatui’es ! Behold how far the Saviour has carried His love for men, for ourselves. And we, what do we do for Him ? What idea have we of the Holy Communion ? How do we prepare ourselves for it? What profit do we draw from it ? Alas! the heart of Jesus Christ is all burning with love for us, and ours is cold as ice. Alas I let us awa- ken, then, from our lethargy, and cry out with David : He hath made a remembrance of His wonderful works, being a merciful and gracious Lord : He hath given food to them tho,t fear Him. — Ps. cx. 4. Pause. Act of Contrition. — No, O my God, I have not hitherto appreciated the honor and happiness of Communion. If I had, my preparations would have been more fervent, more ’ St. Luke xix. 20. * St. John vi, 52. 22G PARTICULAR EXAMEN. carefully made, and my thanksgivings more pious and more prolonged. I ask Thy pardon for all -the faults which I have committed in past Communions, and grace to prepare myself henceforth, with all possible fervor for the reception of this august Sacrament. Deign to grant me this, through the merits of Jesus Christ, and through the intercession of Mary. I make the resolution to ONE HUNDRED AND EORTY-FOURTH SUBJECT. remote pkepakation for communion. Be sanctified : purify the house of the Lord, and take away aU filth out of the Banotuary.-II. Paeal. xxix. 5. Communion being the Sacrament of Sacraments the Sacrament par excellence, it requires that we should not approach it, except with holy dispositions i we wish to derive from it the advantages which attach to it. A\e should, then, prepare ourselves for it by a life holy and pious by the avoidance of voluntary faults, by detach- ment ’from things of the earth, by the confession and re- gret of our faults, and by the practise of those virtues most closely related to the grandeur of this mystery. It is a mystery of faith ; we should only approaclyt then, by the light of the divine touch of this 'ytue ; t la is to saV, be well persuaded and well convinced, that it is Jesus Christ, true God and true man, whom we are going a Sacrament of love; it is the pure love of Jesus Christ which conducts Him to us : it should also be love, then, which draws us to Him. Our soul should endeavor to purify itself not only from every mortal sin, but also from every attachment, every affection, even to venial sm. We should furthermore labor to adorn it with the virtues which please Jesus Christ the most, such as purity, fer- NEW PREPARATION FOR COMMUNION. 227 vor. the ardent desire to rnite ourselves with this loving Saviour. It is a mystery of perfect gifts and of entire liberality on the part of Jesus Christ. ought then to prepare our- selves to receive it by a total abandonment of ourselves to this divine Saviour, to act onl; for Him and to live only to glorify Him. Is it thus that we do ? Have we made our preparation with all befitting care before holy communion? Have we, above all things, purified our soul fvom every sin, at least mortal ? Have we adorned it with a irtues most becoming our profession? as a lively faith, a frm hope, an ardent love, a profound humility, a purity without stain ? Do Ave make any efforts to practise these virtues, do we seek the occasions of them ? Have we desired ardsntly the coming of Jesus Christ in our hearts ? Can we saj with the Pro- phet : As the hart panteth after the fountains tr caters so my soul panteth after Thee, 0 God ? — Ps. xli. 2. Pause. Act of Contrition. — O divine Jesus, I ask oi Thee most humbly, pardon for all the faults I have committOvI in pre- paring myself so imperfectly, for the reception '>f Thy august sacrament. I ask Thee, through the merits of Thy Passion, and through the intercession of Mary, grarv' acquit myself more faithfully of this duty in future. 1 make the resolution to ONE HUNDKED AND EOKTY-EIETH SUBJECT NEW PREPARATION FOR COMMUNION. Bo ye sanctij&ed, for to-morrow the Lord will do wonders among you.- Jas. iii. 5. The greater and more important an action is, the more influence it should have on our future ; the more holy and elevated it is the more also it demands of attention, of re- 228 PARTICUKVR EXAMEN. flection, of preparation. But wliat act can unite these con- ditions in a higher degree than communion. It is then very just, very essential, and even absolutely necessary, to approach the holy table only with suitable dispositions. To enter into these views besides the remote prepara- tion which consists in a holy and pious life, it is befitting to reflect seriously, the day before, on this sublime action, to offer in this intention our prayers, the good works of our employment ; to impose on ourselves some little mor- tification, to deprive ourselves of all the satisfaction of the senses ; to watch more exactly over our eyes, over our tongue, over our mind, over our heart ; in the evening, be- fore quitting the chapel to go to our repose, to offer our heart to Jesus Christ in the most holy sacrament ; to re- cite, on retiring to our cell, the acts of preparation for communion ; to recommend ourselves to the most holy Virgin, to St. Joseph, to our guardian angel ; and to fall asleep, so to say, at the foot of the holy altar. If we av/ake during the night we ought to bear ourselves in spirit be- fore Jesus Christ, and to adore Him with all the fervor of which we are capable* In the morning, upon awakening, it is proper to give our first thought to Jesus Christ, to recommend anew our communion to the holy Virgin, to St. Joseph, to our guard- ian angel ; to make some reading, in order to derive new reflections, and to nourish thus our piety ; to betake our- selves to the chapel, there to adore Jesus Christ in the most Holy Sacrament, with a fervor always new ; to make our prayer in these same sentiments ; then to meditate seriously on some thoughts relative to the Holy Commu- nion, to assist at the Mass with all the piety possible, to renew the acts of faith, hope, humility, of contrition, of love, of petition, of desire ; to offer the Communion for a particular end, such as to obtain the practice of some vir- tue, the eradication of some defect : for some especial EFFECTS OF THE HOLY COMMUNION. 220 needs of ourself or of another ; to direct our intention to the subject of the Indulgences to be gained for ourselves or the souls in purgatory. Is it thus that we do? Are we in these holy disposi- tions ? Do we approach the holy table with as much re- spect as confidence, and do we say, with the good centu- rion of the Gospel : Lord, I am not worthy that Thou shouldst enter under my roof, hut say the word, and my soul shall be healed . — St. Luke vii. 6. Pause. Act of Contrition. — O my Saviour Jesus, my model and my Master, teach me Thyself to receive Thee worthily, for of myself I can do nothing ; and that which proves it is the little good I have drawn from my Communions up to this day. Pardon me the past, and grant that in the fu- ture I may prepare myself with more care to receive Thee, and that I may correspond better to Thy kindnesses for me. I ask this grace through the intercession of Mary, my good and holy Mother. I make the 7'esolution to ONE HUNDKED AND FORTY-SIXTH SUBJECT. EFFECTS OF THE HOLY COMMUNION. He that eateth My flesh airi di’inketh My blood abideth in Me, and I in liim. — S t. John vi. 57. The effects which the Holy Communion produces in us are truly admirable. B}’’ it we are united to Jesus Christ ill a union the most intimate, the most real, the most com- plete ti at can be imagined; so that when we communicate worthily, each one of us becomes in some manner another Jesus Christ; not that this Divine Saviour changes Him- self into us, but that He changes us into Himself. This good Master takes possession of our mind to en- lighten it, of our heart to animate it, of our will to direct 230 PARTICULAR EXASIEN. if, so that we may say with St. Paul : I Urn, no not I, hut Christ Umth in me? The Holy Communion augments grace in us. A single Communion well made would suffice to make a saint, and this is evident, since it renders us participators not only of tlie most abundant graces, but of the person itself of Jesus Christ who comes to take possession of our hearts, to act, to speak, to pray, to love by this heart. The Hol}’^ Communion diminishes the inclination which we have for evil. In attaching our heart to Jesus, who is goodness itself, the Holy Communion detaches it from creatures and from itself, tasting the sweetnesses which the presence of God procures for it, being filled with His love, this heart is contented, and desires nothing more. The Holy Communion is for us a source of salvation ; the body of Jesus Christ becomes for us the pledge of our predestination. Moreover, Jesus Christ himself has said : He that ealeth my flesh and drinkelh my blood hath everlasting life, and I loill raise him up at the last day.^ No ; Jesus will not permit those who often and worthily unite them- selves to Him in holy communion to perish for eternity. Have we drawn these advantages from the Holy Commu- nion ? Have we united ourselves to Jesus Christ ? Have we His spirit ? Does He live in us ? Can one remark in us any one of His virtues ? Is our heart detached from creatures and attached to J esus Christ alone ? Do we re- spect our heart as the sacred vessel which often contains Jesus Christ? Let us frequently say, with St. Peter : Lord, to ivhom shall we go? Thou hast the words of eternal life , — St. John vi. 69. Pause, Act of Contrition. — I ask Thy pardon, O my Saviour Jesus, for having so often placed an obstacle to the good euects which Thou didst purpose to produce in my soul 1 Gal. ii, 20. FEUITS OF THE HOLY COMMUNION. 231 by the different Communions which I have made. Now, Lord, more docile to Thy holy inspirations, I hope, by the effects of Thy goodness to me, and through the interces- sion of Mary, my Communions will be in future more pro- fitable . I ask of Thee this grace, and that of accomplishing The resolution to ONE HUNDEED AND FOETY-SEVENTH SUBJECT. FRUITS WHICH THE HOLY COMMUNION SHOULD PRODUCE. He that eateth Me, the same also shall live by Me.— S t. John vi. 15. As a man wearied by a long journey or laborious work feels his strength renewed and his courage invigorated after having partaken of healthful and plentiful noui’ish- ment, so the faithful soul derives from the Holy Commu- nion a very especial grace, a new strength, which leads her to fulfil her duties with more exactitude, to correct her faults with more perseverance, and to attach herself to God with more fidelity. Is it thus that we profit by our Communions ? Can any one remark in our conduct a greater alienation from the! world, a greater vigilance over our senses, and especially over our eyes and tongue ? Have we a greater horror not cmly of sin, but also of all that might lead us to it ? Are we more dead to ourselves and to our inclinations ? Have we more zeal for whatever has reference to the glory of God and to His service ? Do we make our pray- ers, our meditations better? Are we now modest, more recollected, more humble, more assiduous in our exer- cises, and more earnest to acquit ourselves of them ? Are we more filled with love of Jesus Christ, entering more particularly into His sentiments, into His disposi- tions, into His designs, and being more attentive to please Him ? Do we depart from Communion with a great and new hunger for that celestial bread, to the end that it may 232 PARTICULAR EXAMEN. produce in our soul the same impressions which hiaterial bread makes on our bodies ; that is to say, that it may preserve to it the life of grace, may fortify it, may give it increase, that it may repair what human weakness may liave caused it to lose, and that it may fill our soul to satiety ? In fine, has our Communion healed our languors ? has it fortified us against relapses ? has it strengthened us in the practise of virtue ? has it left us that spirit of sacrifice to immolate our passions to Jesus Christ ? Can we say with the royal prophet : I will please the Lord in the land of the living. — Ps. cxiv. 9. Pause, Act of Contrition. — Thou comest to me Lord to heal me, to nourish me, to strengthen me, to perfect me ; and through my fault I remain sick, starved, hungered, enfee- bled, and my imperfections on the increase. Pardon me, O my sweet Saviour, and accomplish in me that for which Thou dost come ; I ask Thee this grace through Thy infi- nite merits and through the intercession of Mary. I make the resolution to ONE HUNDKED AND FORTY-EIGHTH SUBJECT. THANKSGIVING AFTER THE HOLY COMMUNION. What shall I render to the Lord for all the things that He hath rendered to me. — Ps. cxv. 12. No moment is more precious for the pious soul than that which follows a Holy Communion ; she possesses the, God of all sanctity, of all goodness, of all power; the God, Master of time and of eternity, the Author of every grace and of every perfect gift ; He who, to testify to her His love, and the desire He feels to render her happy, has been pleased to abase Himself so far as to give Himself to her for nourishment. The soul should then avail itself of this THANKSGIVING AFTER COMMUNION. 233 happy moment to adore with all the fervor of which she is capable this good, this amiable Saviour ; she should adore Him in herself since she possesses Him, say to Him a thousand and a thousand times that she loves Him, that she wishes to love Him more and more until eternity; that she no longer wishes to live, but in Him, with Him, for Him, and by Him ; that she wishes to accomplish in all things and in all places His adorable will ; to do nothing which may displease Him, and to seek everything which she knows will be agreeable to Him. Tlie Communicant should give himself to his God, with all that is in him ; his soul, with all its faculties ; his body, and all its senses ; he should humble himself at the sight of his baseness, and of the grandeur of Him who gives Himself to him without reserve ; ask of Him pardon for the past, and promise Him the most perfect fidelity in future ; solicit from Him His graces and bene- dictions, for himself, for others, and for all those for whom he ought to pray. After these holy effusions of a soul lost in God, it is good to make the acts of Thanksgiving, of love, of grati- tude, of the consecration of ourselves to God, of prom- ise, and of petition. We should call Mary to our help, in order that she may adore Jesus Christ in us, and may thank Him for the signal benefit which we have received from His goodness. We should pray St. Joseph, our guardian angel, and our holy patrons to adore Him for us. Our gratitude towards Jesus Christ should not termi- nate with the few moments we remain in church after Holy Communion. The thanksgiving should last as long, and longer than the day; it should be life-long for a single Communion ; but we should, during the day, at least, often think of Jesus Christ ; we should adore Him, we should bless Him, we should thank Him ; we should be more fervent, more regular, more modest, more silent ; 234 PAnTICULAR EXAMEN. and as we speak of those we love, we should in- troduce in our conversation something of Jesus, and of His kindness towards us. Neither should we forget the intention and the prayers indicated to gain the indul- gences? Is it thus that we do? Let us see how the time of our thanksgiving passes, and what is our conduct on the days of Communion. Let us say at least from time to time, with Mary ; My soul doth magnify the Lord, and my spirit hath rejoiced in God my Saviour. — St, Luke i. 46. Pause. Act of Cwtrition. — Thou knowest my misery, Lord ; I know not hvny to enjoy Thee, even at the moment when I have the happhtess to possess Thee. I know not to keep the recollection of it, after having received Thee, O God of Heaven ! I open my heart anew to earthly considera- tions. Pardon this injury which my apathy does Thee too ofien, even on the days when I have the happiness to receive Thee. Pardon me, through Thy infinite merits, and through the intercession of Mary. I make the resolution to ONE HUNDKED AND FOKTY-NINTH SUBJECT. fervent communion. As the hart panteth after the fountains of waters, so my soul panteth after Thee, O God. — Ps. xli. 2. To make a fervent, and even very fervent Communion, it is not necessary to experience a sweet attraction, to feel great consolations ; it suffices to be in a state of grace, to detest sincerely, and for the love of God, our sins and all our faults, and to have no affection even for venial sin ; to be resolved to work seriously for our perfection, and to FERVENT COMMUNION. 235 excite in ourselves lively sentiments of faith, of love, of hope, of humility, and of desire to profit by it. With these dispositions, we can hope everything from the Holy Communion ; Grod will bless it, and it will bear fruits in abundance. And, indeed, can Jesus Christ refuse anything to a Christian, who unites himself to Him with a heart so well disposed, a heart which casts itself into His, to become one and the same with Him ? Does not this heart participate in all the graces which He has merited for us, and in all the virtues of which He has given us the example ? This heart lives no longer ; it is Jesus Christ who lives in it, who speaks in it, who acts in it. Thus what progress does not the good and fervent communicant make in virtue ! He may be noticed, from one Communion to another, more pious, more faithful to his duties, more resembling his Divine Model. Let us examine, now, whether our Communions have tliese diverse characters ; if it is with such dispositions that we approach the holy table. Is our heart well purified from every sin, from eveiw attachment to sin ? Do we excite ourselves to livel}^ sen- timents of faith, of hope, of love for Jesus Christ ? Do we detach ourselves from ourselves, and from all the things ol this world, to seek only Him, to be His in life and in death ? Let us say, then, at the sight of so great a mys- tery, what the Jews said at the sight of the manna : What iH this P Ah ! Jesus Himself will reply to us : This is the bread which came down from Heaven ; he that eateth this bread shall live forever.^ Let us accept, then, the invitation which this same Saviour gives us in Scripture : Gome, eat Mij bread, and drink the wine which I have mingled for you . — Piiov. ix. 5. Pause. Act of Contrition. — Thou hast given me, O my God, so * Exodus xvi. 15. 2 St, John vi. 59. 236 PARTICULAE EXAMEN.* many proofs of Thy love, and I have not profited by them as I should have done. It is my fault, truly my fault ; Thou dost wish for empty hearts, that Thou mayest fill them with Thy graces, and mine is filled with vanity, with pride, with love of the world and of myself. Employ, Lord, employ steel and fire, to heal the wounds which the things of this world have made in my heart, so that I may no longer have to deplore the faults for which I ask of Thee pardon. Grant me also, through the merits of Jesus Christ and the intercession of Mary, the grace to commu- nicate always with fervor and humility. I make the resolution to ONE HUNDKED AND FIFTIETH SUBJECT. LUKEWARM COMMUNION. Our fathers did all eat the same spiritual food, but with the most of them God was not well pleased. — I. Con. ix. 1, 3, 5. Lukewarm Communion is that which is made without suitable dispositions. It is not sacrilegious, because the soul is not in mortal sin ; but it is not fervent, because this soul is, through her fault, in a state of negligence, of distaste, and by a consequence almost inevitable, in a state of venial sin. She takes pleasure in her imperfections, or she does not work with sufficient courage to correct her- self of them. It is not, then, precisely the love of Jesus Christ which conducts this soul to the holy table, it is habit ; it is the custom of the house, it is because others approach it. Lukewarm Communion exposes the soul to the abuse and even to the profanation of this adorable Sacrament ; moreover, it is very displeasing to God. And, indeed, if anathemas are pronounced against those who do the work of God with negligence,^ what language strong enough to ‘ Jer. xlviii. 10. LUKEWARM COMMUNION. 237 qualify lukewarmness, since the participation of the -holy mysteries is assuredly, and above all things, the work of the Lord ! Lukewarm Communion deprives the soul of the advan- tages, and of the especial graces attached to fervent Com- munion. Moreover, one sees these souls as little united to God, with as little affection for His service, as imper- fect, as much attached to creatures and to themselves, after a hundred Communions, as if they had never ap- proached this divine Sacrament ! They receive in their bosom the Author of grace, and they are no more holy. Alas ! they may perhaps become by degrees more imper- fect, farther removed from God ! Have we realized the evil of lukewarm Communions ? have we feared them ? Have we taken, in order to avoid them, the precautions indicated by the masters of spiritual life ? Have we prepared ourselves for each Communion as if it was to be the last one in our life ? Have we never approached the holy table from habit, and solely because it was the day upon which the community does so ? Have we excited our faith, our love towards Jesus Christ, at each one of our Communions ? Have we proved ourselves, that is to say, have we exam- ined the state of our souls, to discover its faults, its incli- nations? Have we made at each Communion a resolu- tion to live better ? Have we taken care, at that time, to render to ourselves an account of the fruits of the pre- ceding Communion ? Do we make known to our director all there is of good or ill in our Communions ? It is an excellent means to profit by them, and to advance in vir- tue, and to attain to making always fervent Commun- ions. To guard against lukewarm Communions, let us medi- tate on these forcible words of the Holy Spirit ; Because 238 PARTICULAR EXAMEN. thou art lukewarm, and neither cold nor hot, I will' begin to vomit thee out of My mouth . — Apoc. iii. 16. Pause. Act of Contrition. — O my Saviour Jesus, sovereign pliy- siciaii of souls ! come to rekindle the fire of Thy love in mine, which is so languishing ; she is sick, and so sick, that she does not even feel her malady ; come, to imjiose on her, not Thy hands only, but Thy whole person, Thy heart inflamed with love, so as to warm this insipid luke- warmness, for which I most humbly ask Thy pardon, through Thy infinite merits, and through the intercession of the immaculate heart of Mary. 1 make the resolution to ONE HUNDRED AND FIFTY-FIRST SUBJECT. ON UNWORTHY COMMUNION. After the morsel Satan entered into him.— Sx. John xiii. 27. All those who receive the Holy Communion, receive truly Jesus Christ, but all do not receive Him in the same manner ; for whilst the good receive Him unto life, the wicked receive Him unto death.^ Thus our mother, the Holy Church, teaches us, the good make good and j^rofit- able Communions, whilst the wicked render them unworthy and criminal. To make an unworthy Communion, is to receive Jesus Christ in a soul guilty of mortal sin. A single mortal sin in the soul of a communicant suffices to make a bad Com- munion, a horrible sacrilege. Unworthy Communion is the greatest of all crimes ; be- cause the unworthy communicant insults Jesus Christ in person, wffiich is a most horrible profanation, for it is to profane in a most outrageous manner what is most holy, most adorable on earth or in Heaven. ’ Hymn to the Blessed Sacrament, ON UNWORTHY COMMUNION. m , Abandoned wretches may have cast the sacred elements to be eaten by animals ; robbers may have profaned them, thrown them on the highway, concealed them in the mud and in the dung-heap ; but these sacrileges, so revolting to us, in noway approach in depth of sin a bad Commun- ion. For it is not only in the stomach of an animal, in the mud and dung, that the unworthy communicant pun- ishes Jesus Christ ; it is in a body sullied, in a heart cor- rupted and tainted by sin. The unworthy communicant attaches Him to a cross far more agonizing than that of Calvaiy ; he forces Him to enter into a place where Satan reigns, and he obliges the loving Jesus to place Himself among as many devils as the communicant has crimes on his conscience, and to receive their derision and mock- eries. Oh ! what horror ! what a crime ! Jesus with sin in the heart ! Jesus with the devil ! Have we fully realized what an unworthy Communion is ; have we felt for it the horror which it merits ? Have we avoided all which might lead us to it ? Have we proved ourselves before approaching the holy table ? Have we explained our doubts simpty and without scruples, but also without reserve ? Have we thought of the fatal consequences which may be the punishment of a bad Communion : inquietudes and troubles of conscience, blindness of soul, hardness of heart, filial impenitence, responsibility of the blood of Jesus Christ, which will eternally cry for vengeance, will demand justice, and which Avill add a new condemnation to the condemnation of the other sins of which we may be guilty? Whomeoer, says St. Paul, shall eat this bread or drink the chalice of the Lord unworthily, shall he guilty of the body and blood of the Lord.^ Therefore, he adds, that is to say, be- cause of bad Communions, are there many infirm and weak among you, aud many sleep ; that is to say, that many lose ’ I. Cor. xi. 27. 240 rARTICULAK EXAMEN. piety and even faith, above all, practical faith. — I. Cor. xi. 30 Pause. Act of Contrition. — I see well, O' my Saviour, that I ought not too much to re-assure myself on the number of times that I approach Thee in Thy august SacTamvmt, since this fruit of life does not operate in me ; since, despite my frequent Communions, I am so weak that a trifle casts me down, and discourages me in the practice of my duties I Pardon me. Lord, all that may have been defective in my Communions. I ask Thee this grace through Thy infinite merits, and through the intercession of Mary. I make the resolution to ONE HUNDKED AND FIFTY-SECOND SUBJECT. SPIRITUAL COMMUNION. My soul hath thirsted after the strong and hving God. — Ps. Ixi. 3. Not having the happiness of approaching the holy table every day, like the first faithful, and a great number of privileged souls, we should endeavor to replace it by spir- itual Communion ; which is, according to many pious au- thors, as an extension of the Sacramental Communion. To make the Spiritual Communion, we should endeavor to iirepare our heart, by acts of confusion at the sight of our unworthiness, of contrition for our faults, of love towards Jesus Christ, and then excite ourselves to a sin- cere desire to receive Him, inviting Him to enter our hearts b}' the imjDressions of His grace, and to fix His abode there in a manner which may be still more irrevo- cable. Spiritual communion has an advantage peculiar to itself ; which is, that it can be made at any moment of the SPIRITUAL COMMUNION. 241 II da}^, in any place ; at Mass, in passing near a church, in II hours of work, and even during the night, on awakening. 1 In spiritual communion the soul merits much before the I divine Saviour, by the proofs which she gives Him of her love, and the desire which she feels to unite herself to Him ; it is even an excellent means of preparing oneself in a very particular manner for the sacramental communion. How have we esteemed spiritual communion ? Have we not regarded it as a practice inconvenient to our distrac- tion, or to our want of devotion ? If so, let us endeavor, to repair the losses we have incurred in neglecting this very salutary practice. The vigils of communion should, above all, be the times of spiritual communion, to prepare ourselves for the sacramental communion. On the days of communion, we should make them in a spirit of thanks- giving, and every day, to become more and more united to Jesus Christ, who is the true light of our soul. Let us often say, then, with our Holy Mother, the Church : May the body of our Lord Jesus Christ preserve my soul to life everlasting p and with St. John, Come, Lord Jesus. — Apoc. xxii. 20. Pause. Act of Contrition. — ^What happiness and what benefits I should have procured for my soul, if I had been more faithful to enter into myself, by a holy recollection, and to unite myself to Thee, O my Saviour, by desires and sighs of love, and by inviting Thee to come to me by spiritual communion! But, alas! how often have I neglected so salutary a practice. I ask Thee pardon for it, through Thy infinite merits, and through the intercession of Mary. I make the resolution to 1 Liturgic prayer. •242 rARTICULAR EXAMEN. ONE HUNDRED AND FIFTY-THIRD SUBJECT. THE HOLY MASS — ITS EXCELLENCE. In every place there is sacrifice, and there is offered to my name a clean oblativ)!!. — M alachi i. 11. jMass is the unbloody sacrifice, under the appearance of ))read and wine, of the body and blood of our Lord Jesus Christ, ofiered on our altars, by the ministiy of the priests, to represent and continue the sacrifice of the cross. Mass is the sacrifice of Jesus Christ himself ; it is the immolation of His adorable person, it is a mystical de- struction of His adorable body, and of his precious blood, which, at the moment of the consecration, are on the altar, and which disappear from it at the moment of the com- munion. Tliis adorable sacrifice represents that of the cross ; for the body in the sacred host, and the blood in the chalice, although perfectly united, appear separate, and we know that man is dead when his blood is entirely separated from his body. It is thus that Jesus Christ, although always living since His resurrection, appears to be dead on the altars. This apjiarent death is the representation of that which was real on the cross. But much more, the Mass is not only the representa- tion of the sacrifice on the cross ; it is the same, and abso- lutely the same ; it is the same victim ; it is the same body, the same blood, the same soul ; that is to say, the same Jesus Christ who is offered, who is immolated, or rather, who offers Himself, who immolates Himself, and who sacrifices Himself by the ministry of the priests. O how grand is this sacrifice! how sublime! how worthy of our respects, and of our profound adorations ! In hearing the Holy Mass, we assist at the sacrifice on Calvary, with the most Holy Virgin, with the angels ; we see in spirit Jesus Christ raised up, so to say, between THE HOLY MASS. 213 heaven and earth ; we adore His divine wounds ; we col- lect His precious blood ; we hear him plead our cause and ask grace for us ; we see Him bow His head and render ujD His last breath. Ah! let us profit by this happy mo- ment ; like Mary, let us offer Him the sentiments of a heart most ardent and most devoted ; like Magdalen, let us weep for our sins which cost so much to Jesus Christ ; like the centurion, let us strike our breast and say with him : Indeed this man ivas the Son of Godd Yes ! this man God is truly our victim, it is for us that he immolates him- self. Are these the sentiments which animate us when we hear the Hoty Mass ? Let us endeavor to enter into the meaning of these words which the prophet placed in the mouth of Jesus Christ : Sacrifice and oblation Thou wouldst not, but a body Thou hast fitted to me. Holocausts for sin did not please Thee ; then said I, behold I conic. In the head of the book it is written of me, that I should do Thy will, 0 God," I come to be immolated, sacrificed, put to death. Let us enter, then, with St. Paul, into sentiments of the most lively gratitude, and let us say with him : He loved me and delivered Himself for me. — Gal. ii. 20. Pause. Act of Contrition. — How great has been Thy goodness, O my loving Saviour ! for more than eighteen hundred years Thou hast sacrificed Thyself, and many times each day, and at every instant of each day, for miserable sin- ners like me, who profit nothing by Thy merits, because of their malice and their ingratitude. I ask Thee pardon for it, O Jesus! through these same merits, and through the intercession of Mary. I resolve to enter more intimatel}' into Thy intentions in regard to Thy great sacrifice ; it is for this, I make the resolution to ’ St. Mark xv. 39. * Ps. xxxix. 7 ; Heb. x, 5 7. 244 PARTICULAR EXAMEN. ONE HUNDRED AND FIFTY-FOURTH SUBJECT. THE INTENTIONS WE SHOULD HAVE IN HEARING THE HOLY MASS. I also, in the simplicity of my heart, have joyfully offered all these things. — I. Paral. xxix.' 17. In heaving tlio Holj Mass, the faithful should enter into the intentions of the Church, and of the priest who offers the holy sacrifice ; that is to say, they should adore God, ask pardon of Him for their sins, thank Him for the graces which they have received from His goodness, and solicit new ones from Him. We should render to God an infinite homage ; and, nevertheless, we can do nothing of ourselves ; but having Jesus Christ for the victim in the august sacrifice, we can offer to the adorable Trinity the duties and the homage which we owe Him, since we adore God, by a God made man, immolated to His glory! O how guilty we should be if we neglected a means so efficacious to render God all that we owe Him 1 The Church offers the holy sacrifice to appease the divine anger. We have committed a multitude of sins ; we have contracted immense debts ; it is impossible for us to pay them by ourselves, but in offering to God the ador- able victim, immolated in the holy sacrifice of the Mass, we offer Him in payment the infinite merits of Jesus Christ, His divine Son. To profit by an occasion so favor- able, let us assist at the Mass with a true sorrow for our sins, and we shall obtain particular graces of conversion, of reconciliation with God. The Church offers the holy sacrifice to thank Gcd for His benefactions. Let us offer Him, then, the merits of Jesus Christ, His Son, in the holy sacrifice ; it is in Him, it is through Him, it is with Him that we render to God His Father, thanksgivings which are agreeable to Him. The Church offers the Holy Sacrifice to obtain new graces ; yes, let us ask for the favors of which we have ON n EARING THE HOLY MASS. 245 need ; favors for ourselves, iu tlie order of nature, as well as in tliat of grace ; f St. Mark vii. 37. 2 st. Mat. xi. 29. » PbUip. ii. 8. * St. Matt. v. 17. 2G2 PARTICULAR EXAMEN. cient horror of sins ; he forgets that he that is unjust in that which is lUtle is unjust also in that vMch is greater.^ One is faithless in little things, because he does not com- prehend how easy it is to fall from an imperfection into a fault, from a fault into a sin, from a sin into a habit, and from a habit into hardness of heart and final impenitence. Let us examine now what is our conduct in this regard. Does the desire to please God and imitate Jesus Christ render us faithful in little things to the smallest observ- ances of our rule? Does the fear of disjdeasing Him make us avoid even light failings, a useless word, a look of curiosity, a step ever so little equivocal, the omission of a duty, even an inconsiderable one ? Let us think then of these words of the Holy Spirit : He that feareth God ne- glecteth nothing. — Eccles. vii. 19. Pause. Act of Contrition. — ^li\hth how many infidelities have I not to reproach myself, O my God ; oftentimes I only do that which is agreeable to me ; I omit that which dis- pleases me ; Thy will makes scarcely any impression on me ; I resist grace but too frequently : I despise the re- morse of my conscience ; I have not my perfection at heart, as I ought ; I have scarcely any control over my faculties and my senses. Pardon, O my God, pardon, through the merits of Jesus Christ and the intercession of Mary. ONE HIJNDEED AND SIXTY-SIXTH SUBJECT. FERVOR. ' In spirit fervent. Serving the Lord. — Rom. xii. 11. Eervor is a lively and energetic sentiment of the soul, which leads it to fulfil with courage the duties which re- ligion imposes on it : it is a sincere devotedness of heart, ’ St. Luke xvi. 12. FERYOR. 263 a constant but gentle effort of the will for the accomplish- ment of the obligations of one’s state. True fervor demands that we ap^ffy ourselves wholly to do well whatever we do, without allowing the remissness which we may remark in others, being ever a reason for omitting or neglecting our duties. It causes us to perse- vere in the practice of virtue, despite the di’yness and the oppositions of nature. He is fervent, says St. Basil, who fulfils his duties with an ardent affection, a constant application, and a sincere desire to please God. Fervor then consists not precisely in doing great things, but in doing them with good dis- positions. Is it thus we have acted? Have we comprehended that God, being greatness itself, well merits to be served with zeal, with ardor, with courage ? Have we reflected that nothing dishonors a religious more than habitual negligence in the performance of his duties ? Have we comprehended that if we are fervent we shall make great progress in virtue, and that we shall obtain for ourselves and for others abundant blessings ? Do we reflect that if we are fervent, that if our brothers see us act, pray, exercise our functions with zeal, with en- ergy, we shall edify, we shall lead them to God, and that, on the contrary, we shall scandalize them if we are indo- lent, without courage, without piety, without fervor? Are we fervent in our actions, in our prayers, in our meditations ? are we so at Confession, at Communion ? Is it of us, is it of our fervor, that Jesus Christ speaks when He says : Blessed are they that hunger and thirst after jus- tice, for they shall have their fill? — St. Matt. v. 6. Pause. Act of Contrition. — O my God, how indolent I am in Thy service ! I pray without attention, I act without su- PARTICULAR EXAMEN. 2G1 pernatnral motives, and from habit ; I do little good, and the little I do, I do imperfectly. Pardon, O my God, par- don, by the merits of Jesus Christ and by the interces- sion of the most Holy Virgin Mary. I make Ihe resolution to ONE HUNDKED AND SIXTY-SEVENTH SUBJECT. DEVOTION. Godliness is profitable to all things. — I. Tim. iv. 8. Devotion is an affectionate sentiment of the heart, which renders the service of God sweet and lovable ; it is a sin- cere devotedness which leads us to enter into the inten- tions of God with a holy earnestness and a great fidelity. A truly devout religious is deeply penetrated with Di- vine love ; he sees only God ; he tastes only God ; he seeks only God ; he has no thoughts, no desires, but for God ; he jdaces all his happiness in those exercises whicli put him in communication with God. A truly devout religious embraces with joy all occasions which present themselves to testify to God his love, his at- tachment, and the desire which he has to please Him. His piety, far from being burdensome to others, makes them comprehend that the yoke of the Lord is truly sweet, and his burden truly light. No person has a greater aver- sion than he to distinctions, to singularities. He makes himself remarkable only by his i)iety and his interior spirit. He is edifying, assiduous in the exercises of the com- munity ; human respect, a regard for appearances, and earthly views, are always carefully removed from nis in- tentions. He seeks even to accom]5lish more, ano to do better in private than in public. Is it thus we have comprehended devotion ? is it thus RELAXATION. 265 we have practised it? Our devotion, instead of being sweet, gentle, docile, conforming to the rules of charity, to the ways of the community, has it not been repulsive, uncharitable, eccentric, harsh, singular, headstrong ? Have we been devout, as indicated by St. James in these words: The wisdom which is from ahooe, first, indeed, is chaste, then peaceable, modest, easy to he persuaded, consenting to good, full of mercy and good fruit, ivithout judging, without dis^ simulation . — St. James iii. 17. Pause. Act of Contrition. — If I were fervent, O my God, I should find Thy service sweet and pleasant, and I find it difficult. What shame to me ! But also what grief does not my heart experience at this moment for having so badly served Thee in time past ; it shall be no more thus in fu- ture, Lord, with the succors of Thy grace and the protec- tion of Mary. I make the resolution to ONE HUNDEED AND SIXTY-EIGHTH SUBJECT. relaxation. Eelaxation in the service of God is a slow and almost imperceptible transition from goodness to a goodness less perfect, from a small omission to a greater one, from an imi^erfection to a fault, from a fault to a habit. A religious is at first fervent enough ; he aj^plies him- self to all his exercises ; he is faithful in little things ; he fears to offend God ; if he falls into any fault, he restores himself by confession ; he asks counsel of his director and has his doubts cleared up. But behold, little by little he relaxes ; distractions in his prayers make little impression on him ; he makes but feeble resolutions in his medita- tions, and scarcely ever puts them in practice. He ven- 266 PARTICULAR EXAMEN. tnres not to fail openly in liis duties, for fear of* being re- proved ; but he accepts with pleasure occasions which pre- sent themselves ; he even creates them, under divers pre- texts, to have some reason to absent himself from the ex('rcise of the rule. He cares little for small faults and, provided they do not draw upon him something disagree- able, he is tranquil. The thought of God, of his salva- tion, of eternal truth, touches him little, and he becomes imperceptibly insensible to the impressions of gra ce. In proportion as the religious loses his strength for the practice of good, nature assumes it to procure for herself some indulgences. If conscience reclaims her rights, he endeavors to satisfy her in reasoning upon the greater or less importance of such a duty or such a rule ; he almost reproaches himself for having been more exact, more scrupulous in former times ; thus, little by little, he falls into defects more and more serious. Indulgence of eyes, of ears, of tongue, of all his senses ; duplicit}^, little false- hoods, secret murmurs, specious slanders, pride, etc., are faults which become ordinary, daily, at each instant with him ; and although by his relaxed behavior he only creates for himself new distastes, he has not the courage to seek in fidelity to his duties the happiness of which his soul has need. Before long the service of God becomes a burthen to him ; he does no more than what he is absolutely una- ble to omit. He will no more suffer, either privation, or mortifica- tion, or reprimand, never believing himself to have mer- ited them, nor to have need of them. He thinks only of himself, he studies his tastes, his inclinations, the varia- tions of his health ; moreover, he draws no more benefit from the Sacraments and from the other means of salva- tion which are offered him. Let us examine what is our conduct in this respect. In what state are we ? Have we not, through a spirit of re- FALSE YIRTUE. 267 laxation, fulfilled our auties with negligence, onutted many of our exercises ? Have we not advanced opinions I tending to insubordination, infraction of the rules, or have ! we not approved those who professed them? Have we not sought the company of the relaxed, the irregular? Have we not approved their conduct, applauded their con- versations ? Have we not turned into ridicule, treated as scrupulous, those who held to the exact observance of the j rules ? Finally, do we not seek to set ourselves at liberty, 1 whenever we are able to do so without exposing ourselves to reprimands ? Ho we not often resist the impressions of ; grace which call us to perfection? Is it not to us that St. ' Paul addresses these words ? You did run well, who hath hindered you that you should not obey the truth. ? — Gal. v. 7. Pause. Act of Contrition. — 0 my God ! How culpable I find myself when I review seriously and in Thy presence the years of my lifeb All is misery, all is weakness in me ; my entire conduct is filled Avith negligences, with omissions and faults ! Pardon, O my God ! Pardon, by the merits of Jesus Christ, Thy Son, and by the intercession of Mary, the faithful Vhgin. I make the resolution to ONE HUNDHED AND SIXTY-NINTH SUBJECT. FALSE VIRTUE. Unless your justice abound more than that of the Scribes and Pharisees, you shall not enter the Kingdom of Heaven St. Matt. v. 20. God who searcheth the reins and hearts - is not satisfied with what appears to the eyes of men ; but he demands a worship sincere and faithful ; thus to be assiduous in our exercises, to appear fervent, pious there, because Ave find > Isaiah xxxviii. 15. ^ Ps, vii. 10. 268 P.\JiTICUL\R EX.\.MEN. 1 enjoyment, pleasure in them ; but to neglect them when we experience repugnance to them, is not to be truly vir- tuous. To exercise voluntarily an occupation which ^ pleases or -which honors, but to testify an aversion to aiiofher which suits not our fancy, is not to serve God, noi ; to seiwe our neighbor, nor the community, by a principle of charity ; it is to serve oneself. To appear patient when there is nothing to suffer, hum- ble when one is exalted ; but to be displeased when we are contradicted, to despond when we are humiliated ; this is not to be virtuous. To appear obedient, submissive, acquiescent, when the will is not opposed ; but to complain, to be indocile ’v\^hen i obedience is disagreeable ; this is not to be virtuous. To appear mortified when we are Avell clothed, well fed, well lodged, and have nothing to suffer ; but to make our- selves unhappy, desponding, when we lack anything, when we are tired ; this is not to be -virtuous. ‘ To appear modest, retired, reserved, silent, when we have nothing to see or to saj" ; but to be taken up with ^ passing frivolity, to speak at random and on every occa- sion : this is not to be virtuous. To testify an affection, a love for virtue when -we are in good humor, when these demonstrations can serve our views, our designs ; but to belie them by our dispositions, by our works, when virtue requires sacrifices ; this is not to be virtuous. To make some sacrifice that costs little, to deprive our- selves of an object to which we are but little attached ; but to be unwilling to separate from, to deprive ourselves i of what the heart is attached to ; this is not to be vir- i tuous. 1 Let us examine now if our virtue is genuine ; if we seek God, or if we seek ourselves ; if we seek the accomplish- ment of the will of God, or the satisfaction of our carnal LUKEWAKMNESS. 269 desires ; if it is the merit of virtue, or the glory it may procure, that we desire, that we seek ; if it is faith and grace, or nature which reigns in us. Let us consider in what a pitiable state we are, if these words of Jesus Christ be applicable to us : You are like whitened sepulchres . — St. Matt, xxiii. 27. Pause. Act of Contrition. — O my God ! what would become of me if Thou shouldst examine my works with justice, if Thou shouldst weigh them in Thy just balance ! Jesus, my Divine Master, has done all things well ; and I — I have done almost all badly ! Pardon, O my God ! Pardon for so many faults, so many actions performed without a pure intention ! Grant me, by the merits of the same Jesus Christ, and by the intercession of Mary, grace to do bet- ter in future. I make the resolution to ONE HUNDKED AND SEVENTIETH SUBJECT. LUKEWARMNESS. Because thou art lukewarm, and neither cold nor hot, I will begin to vomit thee out of my mouth. — Apoc. hi. 16. Lukewarmness is a want of courage, of activity and of zeal, or, rather, a want of good will in the accomplish- ment of our duties. Lukewarmness is the state of a soul wishing to avoid eternal ruin from some remaining fear of God ; but who, nevertheless, desires not sincerely to be saved, for want of faith sufficient to appreciate the loss. This soul has not energy enough to resolve to persevere in and to perfect what would morally ensure salvation. Lukewarmness is a kind of middle course, which it is almost impossible to hold, between nature and grace, be- tween vice and virtue. 270 rAimCULAE EXAMEN. Tbe lukewarm soul is not altogether willing to lose grace, but has little fear of venial sin, and thus is insensi- bly led to dally even with mortax sin. The lukewarm soul is tainted with a malady of languor, which leads imperceptibly to the tomb of mortal sin ; it is a kind of spiritual lethargy ; it is a slow passage from life to death. The lukewarm soul, through negligence, becomes es- tranged little by little from God ;* falls into a fatal distaste for all things that have a relation to piety ; and God, on his side, can scarcely any longer suffer this soul in His heart. He is on the point pf vomiting her out of His mouth. The lukewarm soul is compared to the field of the sloth- ful, covered with thorns and brambles,^ where all is in dis- order. It is the barren fig tree ; God seeks there vainly for the fi'uit ; it bears none ; God curses it.^ It is true that the lukewarm soul has from time to time some moments less unhappy, and then seems to desire to return to God, as during a retreat, at the death of a rela- tive, of a friend, in the presence* of an accident, of an epi- demic ; but it is only a Hansient gleam, and soon remiss- ness resumes its empire ; because this soul takes no care to avoid certain faults, which, although little in appear- ance, infallibly lead back to her customary negligence. To reassure herself, the lukewai’m soul reflects on certain exterior good works which she does from time to time. But these good works of the lukewarm soul are generally si^oiled and sour fruit, which serve but to keep her in delu- sion ; they are good only in appearance, and not worthy to be gathered into the granary of our heavenly Father. Oh ! how much this state of lukewarmness is to be feared ! how dangerous it is ! God desires to form a soul interior, generous, fervent, Prov. xxiv. 30. 2 St. Matt. xxi. 19. MARKS OF LUKEWARMNESS. 271 solely engrossed with His glory and with His love, a soul which by its piety will compensate for the negligences and even the sins of others ; and, nevertheless, he finds in it only a soul slothful, negligent, imperfect, who instead of bearing his yoke with joy and happiness only drags it I painfully along. Alas ! have we nothing to reproach ourselves with on ; this subject? What are we? What say our works ? What I says our conscience ? Are we fervent ? Are we not rather lukewarm and relaxed in the service of God ? Is it not to us that these words are addressed : Cursed he he that doeth the work of the Lord deceitfully. — Jer. xlviii. 10. Pause, Act of Contrition. — What have I not to reproach my- ! self with, O my God, on the subject of lukewarmness ! 1 Deign to be not wearied with the delays which I bring to my advancement in perfection. Pardon me the negligence in which I have lived during the past, and grant me by the infinite merits of Jesus Christ my Saviour, and by the in- tercession of Mary, grace to serve Thee more faithfully in future. I make the resolution to ONE HUNDRED AND SEVENTY-FIRST SUBJECT. MARKS OF LUKEWARMNESS. Thou hast forsaken the Lord thy God, at that time when He led thee by the way. — J eb. ii. 17. To have distractions in prayer, but to take means to prevent and diminish them, does not imply lukewarmness. To experience only distaste and dryness in our exer- cises, and, nevertheless, to perform them all with great ex- actness and at the desired hours, is not to be lukewarm ; it is, on the contrary, to be very fervent. To commit faults even frequently, but to repent of them, 272 rARTICULAr. EXAMEN. to confess them, to take efficacious means to correct them, this is not only not to be lukewarm, it is to be in the way of salvation. But to say our prayers badly, by our own fault, through disgust, through negligence ; to omit them with- out sorrow, and without remorse, or to draw from them no fruit, this is at least a commencement of lukewarmness. To make our readings, not in books most likely to touch the heart, but in those which help to pass away the time, to amuse, or to save appearances ; to make our examina- tions without wish to know ourselves, and without desire to correct ourselves ; to confess without sorrow, and with- out proposing to amend, and generally the same faults ; to communicate without preparation, but only because it is the day, because others do so, and because we dare not dispense ourselves from it, not even to have the energy to aid oneself with a book, either for preparation or for thanksgiving ; to have received J esus Christ in the morn- ing, and scarcely to occupy oneself any more with him during the day, are so. many proofs of lukewarmness. To love the world, to associate with it willingly, and even at the exjjense of our duties ; to give ourselves up to frivolities, to gratification of the senses, of our eyes, of our tongue ; to nourish a certain distaste for the things of God ; to be unwilling to want anything, to suffer any trouble, any constraint ; to be impatient at the least con- tradiction ; to fear more the humiliations which follow sin than sin itself ; to commit faults deliberately ; to make no account of little observances, small duties, inspirations, remorse of conscience, the advice of our superiors, the warnings of our brothers ; to be always the same, to lead a life of custom, of habit, of routine, are all so many proofs that an unhappy lukewarmness reigns in the soul. Is it not thus that we conduct ourselves ? Do we not recognize in ourselves these proofs of lukewarmness ? Let CAUSES OF LUKEWAKMNESS. 278 us beware of it ; let us hasten to put our hand to the work, and to profit by the counsel which the prophet gives us : To-day if you shall hear his voice harden not your hearts, • — Ps. xciv. 8. Pause. Act of Contkition. — All my conduct is a proof of the lukewarmness in which I have lived for a long time, O my God ! For this with what regret is not my heart seized at this moment ! What ! to serve thee so badly, O master so good ! to abuse so grievously Thy gifts, Thy graces. Thy favors ! What ingratitude ! O, I conjure Thee, pardon me, by the merits of Jesus Christ and the intercession of Mary. I make the resolution to ONE HUNDEED AND SEVENTY-SECOND SUBJECT. CAUSES OF LUKEWARMNESS, I am smitten as grass, and my heart is withered, because I forgot to eat my bread. — Ps. ci. 5. To deprive our body of the nourishment of which it has need ; to neglect to procure for it the food necessary to sustain it ; to refuse it suitable remedies when it expe- riences sickness, is assuredly to expose it to fall into weak- ness, exhaustion, and even death. Our soul, in like man- ner, is subject to a continual waste ; she has need, then, of nourishment to sustain her strength ; she is subject to a thousand infirmities, she has need of remedies, of pre- cautions, to preserve her health and her life. This nourishment, necessary to the soul, and which she cannot dispense with, is, in the first place, the good use of the sacraments, next, vocal prayer, meditation, to assist at the Holy Mass, examination, and the exercises of piety prescribed by the rules. The precautions which we ought to take are vigilance over the senses, silence, modesty in 274 rARTICUIiArv EXAMEN. looks, tlie presence ot God, and subnussion tqtbo advice « given to us. The remedies of wliich the scud lias need are : Bj the manifestation of consctciice, confessions welt made, ■ holy cominiiiiion received with fervor, etc. If deprived o 1 these succors, of these cares, ot these remedies, the sou will before long become weak, relaxed, and fall into a fatal 1, , lukewarmness. 1 Let us examine, now, if we do not find in ourselves e these causes of lukewarmness. AVhat is our ordinary con- duct in this respect? How do we acquit ourselves of our , exercises ? Do we not omit some of them through indo- . lence, from indifference to our perfection? How do we receive the sacraments, and what profit do we draw foom j them? Do we observe silence ; and when we are permitted ; to talk, to what tend our conversations? Are we faithful | to preserve a modest deportment? Do not the iiomps of ^ the world make unhappy impressions on us, because we are frivolous, and wish to see everything, to hear every- ' thing, to investigate everything? , . „ j Is it not througli these infidelities that our soul falls, ^ little by little, into lukewarmness? Have we not already taken fatal steps in the way of relaxation ? Ah! let it be no longer so, henceforth! Let us remember the days ot i our noviciate, let us not again look back, after having put our fmnd to the plough;' you began in the spirU you would ■now be made perfect in the flesh and let us not forget that deep calleth unto deep;'' that what things a man shah sow, also shall he reap;' and that an idle soul shall suffer hunger. -Prov. xix. 15. Pause. Act of Contrition. — O my God ! Deign to pardon the negligence with which I have served Thee until this day, :, and permit not that, in punishment for my numerous? omissions, I fall into lukewarmness, that fatal maladyl EFFECTS OF LUKEWARMNESS. 275 wliicli will force Thee to cast me off from Thee, to close Thy fatherly heart, and deliver me a prey to the enemies of my salvation. I ask of Thee this grace through the merits of Jesus Christ, and through the intercession of Mary. I make the resolution to ONE HUNDKED AND SEVENTY-THIKD SUBJECT. CONSEQUENCES OR EFFECTS OF LUKEWARMNESS. That which bringeth forth thorns and briars is reprobate, and very near unto a curse.— Heb. vi. 8. The lukewarm soul is 'as though struck by a malady of languor, which gradually undermines it, and which soon renders it powerless for any work worthy of God. "What would be most proper to heal it is distasteful ; in place of advancing in virtue, one- grows more and more remiss ; his interior becomes like the great highway of which the Scripture speaks, whereon pass and repass all the thoughts, the desires and affections calculated to satisfy his inclina- tions. As bad weeds stifle the good seed upon earth, so idle- ness, negligence, immortification, render useless the effects of grace upon the soul, stifle the remorses of conscience, and render it insensible to holy inspirations, to good ex- amples, to the most touching exhortations. • Truths even the most appalling fail to touch the luke- warm religious, or only make on him transient impres- sions, because he does not cultivate them ; he has ears, but he hears not ; eyes, but he sees not ; a mouth, but he knows no longer to pray ; a heart, but it beats no longer for God. His life is all sensual ; every day he becomes more languishing, more feeble ; every day he watches less Dver his eyes, his ears, his tongue, his heart. 276 TABTICULAR EXAMEN. The lukewarm religious does badly most of Ins' exercises, derives no benefits from his readings, from his prayers, from his meditations, from his communions ; he is strongly inclined to omit them, and for this end he seizes all occa- sions wdiich present themselves ; often, indeed, he seeks distractions. He appears to possess some interest in the welfare of the community, applies himself with a certain ardor for external things, but more through inclination than through virtue ; sometimes, indeed, he does so in order to have a pretext for dispensing himself with cer- tain exercises which displease him. A fervent rehgious may happen to commit a fault, even a grave one, in a moment of surprise ; but soon entering into himself, he is seized with h^orror, he hastens to the tribunal of penance, and derives even* from his fall new strength for the future. It is not thus with a lukewarm religious ; he passes, almost without perceiving it, from an imperfection to a fault, from a fault to a venial sin, and perhaps from venial sin to mortal : and it is thus, by way of punishment, one is led to blindness, to hardness of heart, and to final impenitence. Let us examine if we have nothing to lament on this subject, and in this case let us fear these words : I would thou wert cold or hot ; hut because thou art lukewarm^ and. neither cold nor hot, T will begin to vomit thee out of my mouth, — Apoc. hi. 15. Pause. Act of Contrition. — Alas! how is it with me, O my God I what unhappiness for me, if through negligence and lukewarmness in Thy service I have plunged into a fatal blindness and into a deplorable insensibility I Pardon, O my Father 1 Pardon and mercy for the past ; pity for the future. Grant that, entering seriously into myself, I may begin a new life ; this is the grace which I ask Thee, BEMEDEES AGAINST LUEEWAEMNESS. 277 througli the merits of Jesus Christ and the intercession of Mary. I make the resolution to ONE HUNDEED AND SEYENTY-FOUETH SUBJECT. REMEDIES AGAINST LUKEWARMNESS. Do the first works. — Apoc. ii. 15. If men cannot suffer a lazy and negligent servant, who scarcely does anything of that which he ought, or who does it with growing indifference, much less will God suf- fer a lukewarm religious, who wearies of His service, a re- ligious whose conduct dishonors Him, by leading others to believe that his yoke is harsh and his burden heavy. It is then very important to prevent such a defect or to correct ourselves of it promptly, if we have been so unhappy as to contract it. In order to escape from the state of lukewarmness, we must first examine carefully our conduct, to bring our- selves to a very exact account of it, see how we act, how we pray, what the motives are which determine us, what good we omit, what evil we do ; then we must make a re- view, and even a general confession, if the confessor judges it necessary. To escape from the state of lukewarmness, we must become more faithful to little things ; above all, to those for Avhich we might feel a repugnance ; pray much, for of ourselves we can do nothing ; be very frank and veiy sin- cere in our manifestation and in our confessions ; watch carefully over our senses, and especially over our tongue and our eyes; frequent the Sacraments with punctuality on the days appointed; and apply ourselves to draw from them a real profit. We must endea\or to offer to God all our actions, to do them in His presence and in union with Jesus when He was on the earth ; nevei deliberately per- 278 PARTICULAR EXAMEN. mit ourselves the least fault, the least negligence ; punish ourselves, impose on ourselves a penance the moment we liave failed in our duty, or rendered ourselves guilty of any fault. Is it thus that we have done ? Have we taken the fitting precautions to keep ourselves from falling into lukewarm- ness, or to escape from it promptly if unhappily we have fallen into so fatal a state? Let us try to follow the counsel which St. Paul gives us : Rise thou that steepest, and rise from the dead ; and Christ shall enlighten thee^ And this warning of the wise man : How long wilt thou sleep, 0 sluggard f When wilt thou rise out of thy sleep? — Piiov. vi. 9. Pause. Act of Contrition. — My God, everything tells me that I am lukewarm ; often I pray badly ; I am distracted, vola- tile, little fervent in my exercises ; I am the slave of my senses and my inclinations ; I do scarcely anything to correct myself. O, I pray Thee, have pity on me ; pardon me the past, and assist me in the future ; I ask Thee this grace by the merits of Jesus Christ and the intercession of Mary. I make the resohdion to ONE HUNDRED AND SEVENTY-FIFTH SUBJECT. COMPARISON BETWEEN THE FERVENT AND THE LUKEWARM RELIGIOUS. By their fruits ye shall know them. — S t. Matt. vil. 16. The fervent religious places all his happiness in the ex- ercises of piety, and in the practice of his rules ; thus he does not dispense himself from them except in extreme ne- cessity. The lukewarm religious, on the contrary, only acquits himself of his exercises of piety with negligence, and insensibly loses all taste for them. 1 Ephe. y. 14. FERVENT AND LUKEWARM RELIGIOUS. 279 The fervent religious fulfils his duties with scrupulous fidelity. The lukewarm having attained a certain degree of remissness, violates them at every moment and without scruple. The fervent fears even the shadow of sin. The luke- ■warm does not fear it even on the most dangerous occa- sions. The fervent is always recollected ; avoids with fear every- thing which might distract him. The lukewarm lives in a state of continual distraction ; he likes only that which enables him to pass the time with the least possible labor. The fervent flies from the world, for fear of imbibing its spirit ; the lukewarm seeks it, because he loves trifling, forgetting in some measure what he is, or what he ought to be. The fervent embraces with ardor occasions of practising humility, charity, poverty, mortification, and the other virtues of his state. The lukewarm flies from them with horror, because they make him miserable. The fervent finds all things eas}^, all light ; he even com- plains of leading a life too sweet, too comfortable ; there- fore he endeavors to add some privations to those pre- scribed by his rules, some prayers to those which are com- mon to all. The lukewarm finds all things difficult, all painful ; he complains without ceasing of the weight of his yoke ; thus he retrenches as much of it as he can, and if he subjects himself to some observance, it is rather to avoid being remarked than to please God. The fervent advances more and more in virtue, and thus assures his perseverance and his salvation. The lukewarm relaxes more and more, and exposes himself to greater miseries for this world and for the next. The fervent religious becomes by his fidelity the glory of Jesus Christ, the joy of the angels, the honor of religion, the example of his brothers, and the blessing of the com- 280 PAETICULAR EXAMEN. munity where he resides. The lukewarm, on the contrary, having become the slave of his nature, and of his sluggish- ness, will soon be the opprobrium of Jesus Christ, the grief of the angels, the disgrace of his institute, the scan- dal of his brothers ; the older he is the more authority he has, the more he is raised in honor, the more evil he does. Finally, the fervent religious finds himself in religion as in an anticipated paradise ; he who is lukewarm finds him- self there as in a sort of hell, and furthermore, he draws upon himself the maledictions pronounced against the lukewarm, against those who do the work of the Lord deceitfully.'^ Let us examine what is our conduct, what are our habits. Let us give judgment on our state ; let us take some good resolution, and let us not forget this word : Because thou art lukewarm, and neither cold nor hot, I will be- gin to vomit thee out of my mouth . — Apoc. iii. 16. Pause. Act of Contrition. — It is indeed through my fault, O my God, if I have not been happy in religion, despite the favors with which Thou hast loaded me. Alas ! I have been so unfaithful to my duties, so lukewarm, so negli- gent, so abandoned to myself and to my inclinations — but I repent of it with all my heart, and I conjure Thee to grant me grace and mercy, through the merits of Jesus Christ and the intercession of Mary. I make the resolution to ONE HIJNDEED AND SEVENTY-SIXTH SUBJECT. UNHAPPINESS OF BEING ALWAYS THE SAME. Why stand you here ail the day idle. — Matt. xx. 6. Wicked and slothful servant thou shouldst have committed my money to the banker. — I bid. xxv. 20. To be always the same is to lead a life of habit ; that is ’ Jcr. xlviii. 10. -UNHAPPINES OF BEING ALWAYS THE SAME. 281 to say, to do every day the same things, the same exer- cises, with the same indifference, the same imperfections. To be always the same, is to have the same slothf nines s in meditations and prayers, the same routine in the exer- cise of our functions ; to make our examens without detail and without amendment ; our confessions without any re- sult, and always with the same faults for months, for en- tire years ; our communions without profit for our perfec- tion. To be always the same would seem to indicate that one has no more defects, no more virtues to-day than hs had at the commencement of his vocation ; but the masters of a spiritual life assure us that this is not possible ; that we are compelled to advance or to recede, to mount or to de- scend, to gain or to lose. A barcpie without anchor is un- able to rest in the same spot on a rapid river ; it is neces- sary that the mariner row to make it ascend the stream, or verily it will be dragged down by the current. It is so with us ; we must battle against the devil, the world, and the fiesh, or we shall be dragged down by the torrent of the vices and the evil inclinations of our nature. He who is receiving continually without giving back anything, augments his debts, and renders himself more and more responsible ; behold our position. God accords to us a multitude of graces ; we must correspond to them, or the abuse of these graces will render us culpable. It is necessary that our confessions should purify us, that our meditations should detach us from ourselves, and unite us to God more and more. Let us make without delay a serious scrutiny of our- selves. Let us see how it is with us, in considering the means that we ought to have emplo3md to advance in vir- tue. Our defects, instead of diminishing may they not have increased ? Our virtues, in place of augmenting and perfecting themselves, may they not have grown weak ? 282 PARTICULAR EXASIEN. Let iis consider that if it is a great evil to be -always the same, it is a much greater evil to fall from our first fervor. It would indeed be a cause to cover us with confusion, if we were obliged to acknowledge ourselves less pious, less regular, less courageous for good than at the beginning of our vocation. Let us think well of it ; the thing is important ; and let us not expose ourselves to hear these terrible words ad- dressed to us. Take ye away, therefore, the talent from him.^ Bind his hands and feet and cast him into exterior darkness; there shall he weeping and gnashing of teeth. — St. Matt. xxii. 13. Pause. Act of Contrition. — O my God ! how many bitter things Thou dost write against me in the book of Thy judgment! I have scarcely drawn any profit from so many means of salvation, from so many graces 1 I have left so many good resolutions without effect I Pardon, Lord God of Mercy, pardon, pardon, through that mercy which I should already have wearied had it not been infinite. Pardon, through the merits of Jesus Christ, and the intercession of Mary, the Mother of Mercy. I make the resolution to ONE HUNDKED AND SEVENTY-SEVENTH SUB- JECT. PRESENCE OF GOD. Whither shall I flee from Thy face ? — Ps. cxxxviii. 7. God, by His immensity, is present everywhere ; He sees everything. He hears everything : He penetrates every- thing. Thou hast understood my thoughts afar off, said David, my path and my line Thou hast searched out. And Thou hast 1 St. Matt. XXV. 25. 2 Job xiii. 26. PRESENCE OF GOD. 233 forcsem da my ways ; for there is no speech in my tongue. ' If 1 ascend into heaven, Thou art there; if I descend into hell, I Tiiou art present. If I take my wings early in the morning, I and dwell in the uttermost parts of the earth, even there also j shall Thy hand lead me.’ ! Yes, we are more in God than a fish is in water in the I middle of the ocean ; more filled with His presence than ; the sponge is penetrated with water at the bottom of the I sea ; more surrounded by His immensity than an* atom I which flies in the air is with light in the noon of the bright- est day. Not a glance of my eye, not a movement of my finger, not a beat of my heart, not a thought of my mind, escapes His notice ! By day I am in His presence, and by night He watches by my bed ! Abroad as at home, in public as in solitude. He sees me, He examines me, He I hears me ! Let us see now if we have well realized this great truth, es])ecially when tempted to offend God. Have we thought of that eye which sees all things, of that ear which hears all things, of that hand which records all things ? Have we felt, with St. Augustine, that God, being in all places, we ought not to sin anywhere ? Is it thus that we understand and that we practise the exercise of the presence of God? Do we consider it an honor to recalt this holy presence ? Do we take efficacious means to prevent ourselves being led away from it? Do we re-animate ourselves from time to time with the desire to belong to God, and to be His to the full extent of the powers of our soul ; that is to say, to the full extent of our mind, to know Him and to think of Him ; of our will to love Him and to serve Him ; of our memoi'y to remem- ber Him and His benefactions ? Have we not voluntarily occupied ourselves, either in- wardly or outwardly, with useless things which cause ’ Ps. cxxxvii. 3, 10. 284 r^VETICULAR EXAMEN. such great distraction to the mind and the li«art, and which are the source of a multitude of faults? Ls this not what we have often experienced, and which should oblige us to say, with David : To Thee only have I sinned, and have done evil before Thee ? — Ps. 1. G. Pause. Act of Contrition. — Yes, Lord, Thou art here, and it is in Thy presence that I renounce all the evil that I have done in Thy sight and before Thy face; grant me the favor no more to forget Thy holy presence, so that I may be no more exposed to offend Thee so easily ; I ask Thee this grace by the merits of Jesus Christ and the intercession of Mary. I make the resolution to ONE HUNDEED AND SEVENTY-EIGHTH SUBJECT. FRUITS OF THE PR.ESENCE OF GOD. I set the Lord always in my sight, for He is at my right hand, that I be not moved. Therefore my heart hath been glad. — Ps. xv. 8. Walk before me, and be perfect,^ said the Lord Himself to the holy patriarch Abraham; and indeed with what atten- tion would we not perform our actions from morning until evening, if we considered that God is there present ; that He sees us, that He examines us, that He, so to say, notes our conduct ! What would not our vigilance be over our thoughts, our words, our actions, our steps ! With what care would we not watch over our eyes, our tongue, over all our senses, if we were well impressed with the truth that God is there ! How would we dare to dwell upon thoughts of danger- ous things, if we considered that God penetrates the most secret recesses of our heart ? How would we dare to look ’ G^^n. xvii. 1. FRUITS OF THE PRESENCE OF GOD. 285 upon that which we ought not to see, to do that which is forbidden to us, if we considered that God is there, that it is He who gives sight to our eyes, power to our tongue, action to our feet and hands? Let us think then of God in all the circumstances of our life ; in tribulation He will console us ; in our trials He will sustain us ; in our prayers He will animate them ; in our recreations He will sanctify them ; tiiat is to say, let us walk in the presence of God, let us act in the presence of God, and we shall soon be perfect. Is it thus that we do? Ho we not often fear the eye of man more than the eye of God ? Are we careful to recall to ourselves this presence of God, when for a little time we may have forgotten it ? Is there not in our heart a cherished object of which we think more frequently than of God, and why is it there ? Hoes not God suffice us ? If we are feeble against our enemies, if temptation over- comes us, if we fall so often, it is our fault, for The eyes of the Lord behold all the earth, and give strength to those who with a perfect heart trust in Him. — II. Paral. xvi. 9. Pause. Act of Contrition. — O my God ! for many past years I should have been perfect if I had put in practice the ex- cellent means which Thou Thyself hast given me, of walk- ing in Thy presence. I blush for my negligence, I ask Thee pardon for it with all my heart, and I pray Thee, through the merits of Jesus Christ and the intercession of Mary, no longer to peianit that I forget Thee, O Thou whc art my strength and all my treasure. / make the resolution to 286 PARTICULAR EXAMEN. ONE HUNDRED AND SEVENTY-NINTH SUBJECT. RECOLLECTION. All the glory of the king’s daughter is within. -Ps. xliv. 14. Recollection is a virtue by wbicli the religious applies himself to enter often into himself, to take possession of tlie faculties of his soul, to gather together, so to say, his senses, in order to maintain himself in the presence of God, and to establish himself in an interior and an exte- rior disposition, capable of pleasing this Divine Master, and of edifying his neighbor. There are then two kinds of recollection, the interior and the exterior. Interior recollection consists in banishing from our mind every worldly, earthly, distracting, or even useless thought, in order to keep it united to God ; it consists in removing from our memory every recollection which would lead it towards earthly objects, capable of causing us to forget the blessings of God, His amiability. His greatness, what we owe to this good Master, what we hope from Him ; in a word, in detaching our hearts from every created object, to attach it to God alone. Exterior recollection consists in modesty in looks, in si- lence of the tongue, moderation in our undertakings, and reserve in our whole deportment. Is it thus that we practise recollection ? Have we sought God in our heart,, where He is well pleased to dwell when we are faithful to recollection ? Have we loved to retire to solitude, avoiding useless and distracting conversa- tions ? Have we cared to separate ourselves in heart and mind from all the things of the world, in order to occupy ourselves more easily and more efficaciously with God ? Have we cared to study what concerns our employment, without meddling in the affairs of others ? Do we close our ears to the news of the world, so that our imagination and our memory may be more engaged in the things of NECESSITY OF RECOLLECTION. 287 God ? Do we often commune with ourselves, to raise our- selves to God, and to fill ourselves with His spirit ? What use do we make of our eyes ? of our tongue ? and of all our senses ? Do we prove by our modest demeanor in the house, in the streets, in our intercourse with our brothers and with the world, that we believe in, and respect the presence of God ? Is it not for us, rather than for himself, that the Patriarch Jacob exclaimed : Indeed, the Lord is in this place, and I knew it not ? — Gen. xxviii. 16. Pause. Act of Contrition. — What folly, O my God, to expect to indulge in the vagaries of my mind and of my senses, whilst leading the religious life I so voluntarily embraced ! Yes, I have deceived myself in seeking happiness in frivol- ities, since it can only be found within myself, by a pious and serious recollection. I ask Thy pardon, O my God, for all the faults which distractions have caused me to commit. I pray Thee to grant me, through the merits of Jesus Christ and through the intercession of Mary, the grace of a holy and a perfect recollection. I make the resolution to ONE HUNDKED AND EIGHTIETH SUBJECT. NECESSITY OF RECOLLECTION. The Lord is not in the wind, the Lord is not in the earthquake.— III. Kings xix. II. A soul without recollection is like the highway on which the seed fell ; all the thoughts, all the affections, all the projects, all the designs which occupy it, are like so many travellers, who trample under foot the graces, the inspira- tions, the virtuous sentiments which God has placed there. Lt is like a house, having a great number of apertures, none of which are closed, either by doors or by sashes ; 288 PARTICULAR EXAMEN. robbers, comers and goers, birds of prey, and even unclean animals, all have equal access ; the good only never enter. In this fatal condition, how can we occu])y ourselves with God, walk in His presence, live His life, hear the voice of grace, follow its movements, its inspirations? How can we enter into ourselves to prepare ourselves for meditation and prayer, for the examination of our con- science ? How can we find enjoyment in the company of our brothers, in pious conversations, holy reading, a fre- quentation of the Sacraments ? How can we protect our- selves from the spirit of the world, from the impressions which its maxims, its usages, its ways of speaking and thinking, ma}’^ make on our heart and our senses, if we are not faithful to recollection ? How can we preserve the spirit of our calling, and even the grace of God, if we give ourselves up to the effervescence of our imagination and to the empire of our senses, if we have neither modesty nor reserve ? The more there is of human in the conduct of our life, the less there is of divine ! but almost every- thing is human without the practice of recollection ; there is, then, scarcely anything of divine in the distracted soul. Let us see, now, whnt is our conduct. Do we use the means which are given us to preserve ourselves in recol- lection ? Have we cared to fill our mind with lofty thoughts and our heart with holy affections ? To separate ourselves from everything which has power to distract us, as inter- course abroad, useless conversations, the embarrassment of affairs which do not concern us ? Do we watch over ourselves, over our senses, and espe- cially over our eyes and our tongue, frightful sources of distractions, and even of sin ? Do we respect order in the house ? Do we keep ‘the rules of modesty and reserve in our steps, in our demean- or, and in our whole exterior ? Do we think of what tha PRACTICE OF RECOLLECTION. 289 Holy Spirit tells us : A man is known by his look ; and a wise man, when thou meetest him, is known by his countenance. The attire of the body and the laughter of the teeth and the gait of a man shoio what he is . — Eccles. xix. 26. Pause. Act of Contrition. — How many graces I have lost, how many faults I have committed, and how many sins, per- haps, I have been guilty of, through my distraction ! I sliould without doubt be appalled if I could compare what I am with what I might have been, if I had prac- tised recollection ! Thou knowest it. Lord I ask pardon for these faults, by the merits of Jesus Christ, and by the intercession of Mary. I make the resolution to ONE HTJNDKED AND EIGHTY-EIKST SUBJECT. FRUITS OR ADVANTAGES WHICH THE PRACTICE OF RECOLLECTION PROCURES. His place is in peace.— Fs. Ixxv. 3. Kecollection is one of the most important practices of the religious life ; it is the soul and principal element of it. We acquire a habit of recollection only by degrees, and by a great fidelity to the mortification of our senses, and above all, of our curiosity ; but the benefits of this practice are so abundant, that we should neglect nothing in order to preserve them for ourselves. Recollection detaches from the things of this world, pre- serves faith and purity in the heart, procures peace for the soul, facilitates the practice of prayer and meditation, and is the source of all manner of consolations. It renders the soul capable of the greatest efforts, either in conquer- ing her passions, or in acquiring the virtues still wanting. While a dissipated soul suffers herself to be almost al- 290 rARTICULAR EXAMEN. 'svays luirried along by the inclinations of corrupt nature, falls into distractions, forgetfulness of God and the duties of its state, the recollected soul, on the contrary, nour- ishes herself with God, advances in virtue, and passes holy and liapp}^ days. Let us see now how it is with us in this respect. Are we recollected ? Are we distracted, and how do we re- mark it? Do we often think of God? Do we remove from our mind all that might distract it ? Do we uproot from our heart every sentiment which is not for God and which has not Him for its object ? How do we govern our senses ; what empire have we over our eyes, over our tongue, over our inclinations ? Do we consider that if the presence of God does not make our happiness in this world, its privation will make our misery in the other ? Let us apply ourselves then to the practice of recollec- tion, and let us say with David : As the eyes of servants are on the hands of their masters, so are our eyes unto the Lord our God. — Ps. cxxii. 2. Pause. Act of Contrition. — Of what riches have I not deprived myself until this day, by my frivolity and my little faith- fulness to the practice of recollection ! I deplore in Thy presence, O my God, both the losses I have suffered and the faults I have committed. Deign to pardon me, then, by the merits of Jesus Christ and by the intercession of Mary, and to grant me the grace to apply myself hence- forth to recollection with all the fidelity which Thou dost demand of me. 1 make the resolution to DISSIPATION. 291 ONE HUNDRED AND EIGHTY-SECOND SUBJECT DISSIPATION. The bewitching of vanity obscureth good things, and the wanderings ot concupiscence overturneth the innocent mind. — Wis. iv. 12. Dissipation is the state of a man, fickle, frivolous, always ready to talk, to trifle, to go and come, without reflection and without motives. Dissipation is one of the greatest impediments to the spiritual life, to meditation, to the spirit of faith, as we learn from aesthetic authors ; it may even destroy in some hours graces acquired by entire months of painful eftbrts, causes us to lose the benefits of a good meditation, and even of a good retreat, to scandalize our neighbor, and to sow disorder in a community. A distracted soul will never be a soul of meditation, of prayer, of love for God ; she will do little good for herself, will be little useful to her neighbor, and what is still worse, she will be little agreeable to God. Let us examine now how it is with us in regard to this unhappy defect. Do we observe order in our community ? Are we not for others, subjects of trouble and derange- ment ? Do we observe a fitting reserve in our steps, in our intercourse with our brothers, in our manner of acting, of speaking, of laughing ? Are we faithful to the silence prescribed by the rules, either for the times, the places, and the circumstances of life ? Let us look upon ourselves in this mirror, and if we re- cognize our likeness, let us hasten to correct ourselves, for the remedies to this evil should be applied promptly. Justly alarmed at this menace of the prophet, with deaola- lion shall the earth he laid ivaste, and it shall be utterly spoiled let us avoid such misery, and let us follow the example of holy King David, who cried out : I loill keep my strength tc Thee, for Thou art my protector. — Ps. Iviii. 10. ' Isaias xxiv. 3. 292 rAllTICULAR EXAMEN. Pause. Acr OF CoNTEiTioN. — I avow it, to my shame, Lord, that hitherto I have not reflected on tlie danger and the fatal consequences of disposition ; for this reason I have aban- doned myself to it so easily, and even without scruple. I acknowledge this day my wrong doings, and I deplore them seriously. I pray for Thy pardon, and I conjure Thee, by the merits of Jesus Christ, and the intercession of Mary, to give me so much aversion to this fault, that I shall no more fall into it volmitarily. I make the resolution to ONE HUNDRED AND EIGHTY-THIRD SUBJECT. ON KEEPING WATCH OVER THE HEART. My son give me thy heart. — P rov. xxiii. 26. We hold from God all that we possess ; we ought then to do Him homage with all that we are, and all that we have. But that which he demands with most earnestness is our heart. He wishes it entire ; he desires that all the affections, all the sentiments of this heart may be for Him. In vain would we give Him all things else, if we should re- serve our heart he would reject our gifts and our presents. But to render this heart worthy of Him, it is necessary that it be void of all earthly affection ; it is necessary that it be filled with grace and holiness ; it is necessary that it be pure and innocent. Nevertheless, it is not for His benefit that God demands our heart, it is for our own ; it is to render us happy in this world and the next ; in this world, by the sweetness and consolation with which he desires to load us, and in the next, by the immense recompense which he j)i'oniises us. On the other side, the Devil also demands our heart ; and in order to usurp the possession of it he calls to his I ON KEEPING WAICJH OVER THE HEART. 293 assistance as auxiliaries, the world and our own inclina.- tions. The world speeds before our eyes, its pomps, its vanities, its false pleasures ; we must repulse its deceitful offers, must never lend an ear to them. Our inclinations and our senses also seek to win over ^ our heart, to despoil it of the treasure of grace, and to sep- arate it from God. It is necessary to repress them,' to combat, to conquer them ; to preserve a retirement, a modesty of the eyes, silence. It is necessary to guard our heart as a miser does his treasure ; to keep it closed to every sentiment too humane, to detach it from all earthly affections. Let us examine now what has been our conduct on this subject. Have we considered that God alone merits all the affections of our hearts ? That he wishes to possess it entire ? And have we not been so unjust as to wrest it from Him and bestow it on creatures ? Have we watched over ourselves so as to permit nothing which might dis- please God, to enter into this heart ? To encourage our- selves, to guard our heart well, let us often say with the Psalmist : Thou art the God of my heart, and the God that is my portion forever. — Ps. Ixxii. 26. Pause. Act of Contrition. — O my Saviour, Jesus ! Thou didst give me a heart only that I might consecrate it to Thee. But, alas ! this heart, which should only beat for Thee, sigh only after Thee ; I have too often attached it to crea- tures to Thy prejudice. I have snatched it from Thee, this heart which Thou hast bought so dearly ; I have de- graded it, I have debased it ! It is with the most bitter gi’ief that I admit it at this moment ; I ask Thy pardon through the merits of Thine adorable heart, and tiirough the intercession of the immaculate heart of Mary. I make, the resolution to 294 PAIlTTCULAn EXAMEN. ONE HUNDRED AND EIGHTY- FOURTH SUBJECT. THE SPIRIT OF THE W O R li D . We have recoivecl, not the spirit of this world, but the spirit that is of God.— I. Cor. ii. 12. tlie spirit of the world we understand, not the man- ner of speaking, of acting, or of thinking of snch or snch a person in particnlar, bnt strictly, whatever there is of evil in a certain ensemble of actions, of words, of manners, which obtain in the world, and which lead to nndne at- tachment to possessions, to honors, to pleasures, to the gratification of the senses, which alienate from virtue, and turn aside from the way of salvation. The spirit of the world is sin, and all which leads to it ; it is attachment to the creature, and forgetfulness of the creator. To have the spirit of the world, then, is to suffer oneself to be led away by the inclinations of nature, by a love of the things of this world, to attach oneself to riches, to jileasures, to dangerous amusements ; it is to seek lionors, comforts, pleasures. He who has the spirit of the world desires to bring him- self forward to make an appearance, to gain importance ; he affects the manners of the world, its usages, its habits ; he is fond of discussing its joys, its advantages ; he endea = vors even to justify them, to prove indeed that they are compatible with religion. He who has the spirit of the world willingly busies him- self with what concerns it ; he prides himself on knowing the news, on discusing the current topics. If he speaks of piety, of religion, he freely makes it understood that he is neither too scrupulous nor too severe, and that he is above the vulgar. His words call forth many a sigh, by reason of their frivolity and fatuity Let us see, now, what is our conduct, what is our spnit. ON VISITS RECEIVEl). 295 Do we not love to see the world and hold communication with it ? Have we a useless intercourse with no one ? Do we not busy ourselves with some affairs which are not oui duty? Do we lo^e, on the contrary, the hidden life, soli- tude, the company of our brothers, simple manners, those little privations found in the religious life ? Let us medi- tate holily on these words of the Apostle St. James : Know ye not that the friendship of this ivorld is the enemy of God ? Whoever, therefore, will he a friend of this ivorld, is the enemy of God? And let us follow the advice of the well-beloved disciple, when he addresses us these words : Love not the ivorld, nor the things that are in the world. — I. St. John xi. 15. Pause. Act of Contrition. — Alas ! Lord, I also say with Theo, Woe to the world ! but at the same time I say, Woe to myself ! for I yet love the world, and the things of the world. I love myself too much ; and this love causes me to desire to seek the sweetness, the consolations, the hon- ors of this world, and draws me into sin. Pardon me. Lord, this opposition which I place so often between Thy maxims and my conduct ; I ask Thee this pardon through the merits of Thy dolorous passion, and Thy death on the cross ; and through the intercession of Maiy, Thy holy Mother. I make the resolution to ONE HUNDKED AND EIGHTY-FIFTH SUBJECT. ON VISITS RECEIVED. Deliver me from the hand of strange children, whose mouth hath spoken vanity.— Ps. cxliii. 7. A religious who is a man of society, will be with diffi- culty a man of prayer ; for he who loves to speak much to men, speaks ordinarily little with God. It is true that one cannot make himself invisible to everybody, and we • St. .James iv. 4. 296 .rAllTICULAR EX.\MEN. should kuow how to fulfil a duty, or requite a civility ; but how mau}^ abuses on the side of this duty ! How many pretexts put forward to palliate the causes of time lost in the parlor, and to justify long absences from exercises ! The fault would be much greater, and the danger more imminent, if one should carry imprudence so far as to court such visits, and above all, in regard to certain per- sons for whom he might feel a certain weakness or attrac- tion ; the more so if those visits be frequent to the house or the school, and if they be prolonged. What scandal the religious would give, who, meddling in the affairs of others in family matters, should gather around him a cer- tain set of confidants or idlers, of gossipping women, and those, perhaps, interested in such assiduities ! Let us see, now, how we behave in the visits we receive. Are we careful to say nothing but what is necessary? Not to prolong the conversations by introducing new topics, by adding frivolous remarks, insignificant narratives ? Are we careful in them never to wound charity, truth, by words contrary to the respect due to the members of the clergy, to the civil authorities, to superiors ? Do we pre- serve in them all modesty and suitable propriety, espe- cially with regard to persons of the other sex ? Do we introduce into them some sentiments of God, of religion, something useful to salvation ? Have we not had the imprudence to procure for our- selves visits useless, or even dangerous, and capable of causing remarks, of giving place to malignant interpreta- tions ? Le't us remember well, that it is particularly dur- ing useless visits, that the devil as a roaring lion goeth about, ^ finding more easily occasion to inflict a mortal blow on our souls. Let us put in practice what the wise man says : Open nol thy heart to every man p but treat of your affairs with a man prudent, and fearing God. 2 Eccles. viii. 22. St. Peter v. 8. GN VISITS EENDEllED. 297 Pause. Act of Contrition. — Ah, my Saviour, I am too ignorant and too blind to discover by myself all the hideous snares of which the devil makes use to effect my fall ; but Thy Spirit, Lord, by the instrumentality of my superiors, may make me to know them ; I will consult them in future, and I shall thus avoid failing into the faults tvhich my im- prudence has caused me to commit, and for which I most humbly ask Thy pardon. Grant me the grace, by Thy in- finite merits, and by the intercession of Mary, to be faith- ful to the resolution which I make to ONE HUNDEED AND EIGHTY-SIXTH SUBJECT. ON VISITS RENDERED. Tobias fled from the company of all, and went to Jerusalem to the tem- ple of the Lord. — Ton. i. 5. An ancient pagan author, cited in the Imitation of Jesus Christ, exclaims ; “ I have never been among men, without returning less a man.” Such being the case, as experi- ence only too well proves, what must we think of him who desires to push himself forward, to hold intercourse with the world, to pass his time on the streets, or company- keeping ; to procure a rendezvous, who studies the means to this end, who seeks every occasion to bring them about ? What would we think, above all, of a man placed over others, who would permit himself these useless outgoings, these visits frequent and prolonged, at the expense of his exercises, at the expense of the edification which he ought to give to his subordinates ? People examine the why and the wherefore ; they criti- cise the futile reasons that he tries vainly to allege to pal- 208 rAllTICULAR EXAMEN. Hate liis conduct, to make a diversion, and to turn atten- tion from the true motives which animate him. He who loves visits, who throws himself into them, proves by the same that he loves neither his exercises nor his rules ; he proves that he loves neither his brothers, nor their company ; and he is j^aid in return. He imagines, perhaps, that he renders himself agree- able to those whom he visits, and more frequently he v/earies them, fatigues them, because he annoys them, dis- tracts them. Those only who have something to gain by him, make him welcome, for their amusement, or to ad- vance their interests ; whilst in reality, his defects and his manners are ridiculed, and he is made the sport of the company. Let us examine our conduct in this respect. Do we make them alone or accompanied by a brother ? Of what use are they ? How does all pass ? Do we not think that the more we are known the less we shall be esteemed, be- cause others will discover in us more defects than virtues? “It happens often enough,” says the author of the Imita- tion, “ that a person unknown is esteemed upon his good reputation whom we dislike as soon as we see.” Do we reflect that the more we are with men the less we shall be with God ? That the more we speak to men the less facil- ity we have to speak to God ? Ah ! how happy we should be if we put in practice this counsel of the wise man ; Speak not any thing rashly, and let not thy heart he hasty, to utter a word before God. For God is in heaven and thou upon earth, therefore let thy words he few. — Ecol. v. 1. Pause. Act of Contrition. — One proof that I love Thee not enough, O my God, I say it with shame and sorrow, one proof that I love Thee not enough, is, that I love too well to pass time uselessly with men. I desire henceforth to give Thee a better pledge of my love ; I ask of Thee this INTERCOURSE WITH THE WORLD. 290 grace by tbe merits of Jesus Christ, and by the intercession of Mary. I make the resolution to ONE HUNDRED AND EIOHTY-SEVENTH SUBJECT. DANGER OF INTERCOURSE WITH THE WORLD. Love not the world nor the things that are in the world.— 1. St. John ii. 15. A religious dedicated to the instruction of youth must necessarily have some intercourse with the world, with the parents of his pupils ; but this intercourse Avill not be de- trimental to his sanctification, if he conforms exactly to the prescriptions of his rule, because God will be with him, and grace will sustain him. It is not so with him wdio departs from this rule, who desires this intercourse, who takes certain precautions, certain measures to pro- cure these interviews, these approaches, to prolong them, to hide them, even under pretext of good. And meantime it is so easy to delude ourselves, to deceive ourselves ! We begin by some looks, some words ; these looks, these 'words, are followed by desires to see, to speak, to commu- nicate together more frequently ; afterwards come little particular attentions, little presents ; afterwards pledges of affection, the confidences which demand secrecy. Con- science makes reproaches, but we impose on it silence ; we hide all from those who ought to know all, and even when w'e began in the spirit Ave end always by the flesh. ^ These connections are not only damnable for him who procures them, they are furthermore scandalous for those Avho are the object of them, and for those who are the wit- nesses of them, for every thing is known, every thing is divined. Woe, then to him who permits himself thus to be led by 1 Gal. iii. 3. 300 PARTICULAR EX.UVIEN. the devil ; lie will soon be lost both before God and men , before God by the faults which will be the consequences of his imprudences ; before men, before his brothers, before • his Institute, because soon that which he has done in se- cret will be published on the house-top. > Let us see now what is our conduct in this respect. Are we prudent ? Are we wise ? Are we reserved before peo- ple of the world, our iiupQs, their parents ? Do we ob- serve our rules and the counsels of our superiors in this important matter ? Do we consider that he that loveth dan- ger shall perish in it,^ that he that touchefh pitch shall be defiled with it,^ that he that hreaketh a hedge a serpent shall bite him. — Eccles. X. 8. Pause. Act of Contrition. — If I had better studied Thy con- duct among men, O my Jesus, if I had been truly animat- ed by Thy spirit I would have avoided many faults in my intercourse with the world ; but now that I know better my duties I am going to apply myself, to fulfil them more exactly ; this is the grace which I ask Thee earnestly, with the pardon of the past ; grant me the one and the other, O my Saviour, through Thy infinite merits and through the intercession of Mary, Thy august Mother. I make the resolution to ONE HUNDKED AND EIGHTY-EIGHTH SUBJECT. HUMILITY IN GENERAL, AND ITS EXCELLENCE. Where humility is there also is wisdom. — Prov. xi. Humility is a virtue which leads us to a contempt of ourselves, in consideration of our baseness and of our sins; and to esteem for God in consideration of His grandeur and His sovereign majesty. It follows from this definition that, as we canpot have ^ St. Luke xii. 2. ^ Eccles. iii. 27. ^ Eccles. xiii. 1, HUMILITY IN GENEEAL. 301 too exalted sentiments of the grandeur of God, neither can we have sentiments low enough of ourselves, consider- ed as sinners. One may say then that among all the vir- tues humility is that which befits us the best. Humility was practised in the most perfect manner by Jesus Christ, when, for our love, taking the form of a ser- vant 1 he clothed himself with our nature and took the re- semblance of sinful man. Moreover, He tells us to learn from Him to be meek and humble ofheart.’^ All the Saints have put in practice this important lesson; and it is for this they have been exalted in heaven. Humility is among moral virtues the first, the second, the third, etc., as St. Augustine teaches us. It is not the principal of all virtues but the preserver of them ; it is through this that they receive the dew of heaven, because God giveth grace to the humble.^ It is through humility and under the shadow of her wings that the virtues grow and strengthen. Let us then be humble if we wish to be blessed ; let us abase ourselves if we wish to be exalted. Let us be humble in our thoughts by a veritable con- tempt for ourselves ; let us be humble in our words, speak- ing little, and above all saying nothing to our advantage ; let us be humble in our actions, liking employments low and obscure ; let us be humble in our manners, letting nothing appear which may be capable of drawing atten- tion to us ; let us be humble in our sentiments regarding ourselves as the last of all and worthy of contempt by reason of our continual infidelities ; yes, let us abase our- selves, and God will exalt us ! Is it thus that we do ? Do we think of this oracle of the gospel : Whosoever shall exalt himself shall he humbled, and he that shall humble himself shall be exalted. — St. Matt xxiii. 12. — St. Luke xiv. 11 ; xviii. 14. ’ Phil. ii. 7. 2 St. Mat. xi. 29. * St. James iv. 6. 302 Particular examen. Pause. Act of Contrition. — O my God, everything in me should inspire me to a practice of humility ; my ignorance, my weakness, the sins that I have committed, my powerless- ness to raise myself out of them by my own strength, all make it a duty to me. Grant me the grace to comprehend well this truth, and to be henceforth more humble and more dead to myself, after the example of Jesus Christ, Thy Son, and of Mary, His most holy Mother, the most humble of all creatures. I make the resolution to ONE HUNDRED AND EIGHTY-NINTH SUBJECT. THE NECESSITY OF HUMILITY. Unless you become converted, and become as little children, you shall not enter into the kingdom of heaven, — St. Ma.tt. xviii. 3. Humility being the first principle of all the virtues, it follows that he who has it not is unable to possess any of them which may be worthy of God : God resisteth the proud, and giveth grace to the humble.'^ Without humility, we may practise in the eyes of men some moral virtues, but God will not inscribe them in the Book of Life. Pride spoils ever^dhing, consumes everything, destroys everything. It is like a conflagration which consumes all that it can reach, and leaves nothing behind it but cinders and ashes. It is a tempest which submerges the vessel, and engulfs its whole cargo. On the contrary, there are no means more efficacious to assure our salvation than the practice of humility ; it is this virtue which draws on us the protection of God. To whom shall I have respect, saith the Lord, hut to him that is poor and lUtle, and of a contrite spirit ? 2 Humility serves us as a b uckler to defend us against the ' St. James iv. 9. 2 Isaiah Ixvi. 2. ADVANTAGES OF HUMILITY. 303 attacks of Satan ; that enemy of our salvation fears noth- ing so much as the virtue opposed to the crime which de- stroyed him. Humility is a sign of predestination, because it renders us like to Him who has promised peace and happiness to all those who learn from Him to become meek and humble of lieart.'^ Humility o]3ens heaven to us, where only the little, that is to say, the humble, can enter ; the proud angels who were there were chased from it ! Is it thus we have regarded humility? Have we es- teemed it ? have we loved it ? have we practised it ? What acts of humility have we done ? Do we comprehend these words of the Holy Spirit : Every proud man is an abomina- tion to the Lord ; 2^ride gosth before destruction, and the spirit is lifted up before a fall. — Paov. xvi. 5. Pause, Act of Contrition. — O my God! O infinite grandeur! how could I, I, vile nothingness, unworthy sinner, abandon myself to pride to rise against Thee, O absolute Master of all things ! No, Lord, no more pride ; I detest it ; it has heen my punishment, and it will cause my ruin. I ask pardon by the merits of Jesus Christ and by the interces- sion of Mary for all the faults which this vice has caused me to commit. I make the resolution to ONE HHNDKED AND NINETIETH SUBJECT. ADVANTAGES OF HUMILITY. Glory shall uphold the humble of spirit. — Puov. xxix. 23. No one is more happy on earth than the truly humble religious. His conscience is tranquil, his soul is in peace, nothing troubles him, nothing disquiets him ; he has but 1 St. Matt. xi. 29. 304 PARTICULAR EXAMEN. one desire, that of being agreeable to God, and if be seeks to enjoy some consideration, it is only in view of God, and that he may be more useful to his neighbor ; he descends willingly, and only rises through obedience. The humble religious resembles the son of a great mon- arch, who travels in strange countries, without suite, and without mark of rank ; he receives not any sign of re- spect, no one has for him any regard ; it may be even that on many occasions he is despised, repulsed ! But little does it import to him ; he knows that, returned to the palace of his father, he will re-assume his rights, and be acknowledged for what he is. Thus acts the humble religious ; he knows that earth is but a place of exile, and that if we would be great in heaven, it is necessary to be little here below; and, in truth, the more we despise ourselves the more God esteems us, the more humble we are the more He exalts us, the more insignificant we are in our own opinion the greater we are in the eyes of God. Our virtue, our merits, augment in proportion to our humility ; for the more humble we are the more we re- semble Jesus Christ, who humbled himself for us, even unto a sort of annihilation. The more humble we are the more our actions participate in the merits of Jesus Christ, and consequently the more worthy they are of recom- pense. Have we enjoyed the advantages which humility pro cures for those who possess it ? Do we imitate St. Paul, who, while exact in fulfilling his duties, put himself to little trouble for what men might say of him? On the contrary, has not the desire of pleasing men occupied us almost continually ? Is it not the object of our seeking ? O ! how senseless we should be if we limited the recom- pense of our pains, of our labors, to insipid praise, to vain applauses ! Then we should have nothing to expect from maeks of humility in a heaet. 305 God, we should have received our recompense ; for, says St. Paul \ If I yet pleased men, I should not he the servant of Christ . — Gal. i. 10. Pause. Act of Contrition.— I acknowledge it, O my God ! until the present I have not known, in practice, what humility is. I have not studied, I have not meditated on the sub- hme lessons which Jesus Christ Thy Son gave me on it, and gives me on it still every day in the most Holy Sacra- ment. Pardon me, O God, for having so long a time ne- glected a virtue without which there is none worthy of being recompensed in heaven. I ask Thee by the merits of Jesus Christ and by the intercession of Mary the grace to embrace henceforth with love all the practices of hu- mility which may be within my reach. I make the resolution to ONE HUNDEED AND NINETY-FIEST SUBJECT. MARKS OF HUMILITY IN A HEART. The Lord saw my affliction. — G en. xxix. 32. Although the characteristic of humility is to conceal itself, one may nevertheless have convincing proofs of its residence in a soul ; and God permits it not only for public edification, but also for the consolation of His ser- van^-s. Thus, one may say that he is humble, who has great ideas of God, and very little ones of himself ; who says nothing, who does nothing to acquire the esteem of men, but everything for God ; who troubles himself very little to know if men esteem him, have a good opinion of him, provided he may entertain a hope that God loves him, God is satisfied with him ; who loves a life hidden and xmlmown ; who accepts with peace and resignation the 300 rAnTICUL.VR EXAMEN. lowest employments which obedience gives him, and even destitutions painful to nature, without troubling himself as to what any one may think of it, or say of it ; who, far from complaining of those who have brought on him any humiliation, who have ill-treated him, who have occasioned him pain, meets them pleasantly, prays for them, and seeks to do them good. Let us see, now, if we find in ourselves these proofs of humility. Have we sought only God in our employments, in our intercourse with our neighbor? Have we rejected every thought which might lead to an esteem of ourselves ? Have we removed from our manner of speaking, of acting, from our whole exterior, everything which might express esteem of ourselves ? In our doubts, have we consulted those whom Providence has given us for guides ? Have we accepted with pleasure employments which seem low and humiliating ? Do we not lose tranquillity and peace of soul in the trials and humiliations which happen to us ? When we have committed any faults, have we accepted with joy the humiliations which have been their conse- quences ? Have we been more grieved at the offence to God, than at the confusion which resulted to us from them ? When we have not succeeded in affairs with which we were charged, have we not thrown the fault on others, in place of attributing it to our want of skill, to our little virtue ? Have we not made use of reservations, disguisements, artifices, to spare ourselves some humiliation, to excuse ourselves, to justify ourselves ? Has it not happened to us, to give way to movements of impatience, when we have experienced some difiiculty, or when any one has humbled us ? Are we not in the habit of wishing to carry our point THE CHARACTERISTICS OF HUMILITY. 307 against every adverse opinion ? Have we not sometimes murmured, in the idea that others were more regarded than we ? In fine, have we studied from time to time the dis- positions of our Divine Model, and listened to the lesson which He gives, in telling us : Learn of Me, because 1 am meek and humble of heart f — St. Matt. xi. 29. Pause. Act of Contrition. — Ah, my Saviour ! if it is necessary to be meek and humble like Thee, in order to obtain Thy Paradise ! where am I, with all my patience and the pains I take, to be distinguished, and to raise myself above oth- ers ? Pardon me, O Jesus, the sins without number which I have committed ; pardon me, in virtue of Thy merits, and through the intercession of Mary, Thy holy Mother. 1 make the resolution to ONE HUNDKED AND NINETY-SECOND SUBJECT. THE CHARACTERISTICS OF HUMILITY. Put ye on benignity, humility, modesty, patience. — C ol. iii. 12. Humility should be sincere and true ; that is to say, we should be persuaded that we hold all things from God, that we exist only by His pure goodness, who is pleased to suffer us on earth ; that we have nothing of ourselves but sin ; that we merit nothing but contempt and confu- sion ; and that a real favor is bestowed on us, by permit- ting us to remain in the house, and to receive the same treatment as our brothers. If we are in these dispositions, we shall not be surprised to see ourselves humiliated, rebuffed, repulsed ; we shall rather be astonished if it be otherwise. Such were the dispositions of the Saints : St. Francis of Assisium, called himself, and believed himself, the great- est sinner in the world ; St. Dominick feared to draw down the vengeance of Heaven on the cities when he en- 308 rARTICtTLAU EXAMEN. tcroil ; it has boon the same with many other personages eminent in sanetity. IFumility should bo Himplc and unajfeclcd, regarding liu- miliations as tilings due to sinners, to children who are rebels against tlieir Heavenly Father. Humility should bo gmtle and g(feclionatc, rendering us cheerful, amiable, and accessible. It should bo (jenerom and didntcreded, that is to say, without any pretensions, not oven that of making us ap- pear humble. It should be general and umnersaf,, accepting from every person, at all times and in all places, everything which may contradict and humble us. It should be prudenl, hni vnihout human ref Isaiah xl. 8. 316 PARTICULAR EX4MEN. Thou who art so good, Thou wilt have compassion on me, and grant me the grace to labor with all my strength, that I may become meek and humble of heart like Thee ; I hope for it by Thy infinite merits, and by the protection of Th}^ holy and worthy Mother, whose humility will be celebrated through all ages. I make the resolution to ONE HUNDEED AND NINETY-SEVENTH SUBJECT. PROOFS OP PRIDE IN A SOUL. A generation whose eyes are lofty. — Prov. xxx. 13. The proud man, filled with his imaginary merit, is occu- pied only with himself, speaks only of himself ; he desires that all the world should know, what he knows, what he is, of what he is capable, what place he occupies ; he pre- tends to know every thing, and permits himself to speak of every thing, without perceiving that he renders himself ridiculous. He makes comparisons without ceasing be- tween his own merit and that of others, between the jiosi- tion which he fills and that which he believes to be his right. Others are placed too high and he too low. He is always careful to make manifest what may elevate him, and to hide whatever may hamiliate him. The proud man desires, at whatever price it may be, that others should pay attention to him, that the}’^ should esteem him, that they should praise him, that they should applaud him ; he wishes to domineer in every thing ; al- ways to be in the right, to know always more than others. The proud man is haughty towards his inferiors, dis- dainful towards his equals, rebellious towards his supe- riors. The proud man is always in the right ; and even when all seek to convince him, he cannot refrain from ac- cusing them of jealousy and injustice towards him. The exercises of humility which honor his brothers are a SELF-LOVE, CONSEQUENCE OF PRIDE. 317 burthen to him ; he would fear to be surprised in practis- ing them. Now let us sound our hearts ; let us see what passes- there ; if we are not full of ourselves ; if we are not too much occupied with ourselves ; if we have not a horror of that which humiliates us, of that which shows what we are; let us see if we comprehend these words of the Holy Spirit: Humiliation follows the proud ; and glory shall uphold the humble in spirit. — Pkov. xxix. 23. Pause. Act of Conteition. — Long ago, Lord, I should have been abased at the feet of Lucifer, if Thou hadst only con- sulted Thy justice ; but Thou didst rather listen only to Thy mercy, and in order to cure my pride Thou hast placed before my eyes the humiliations of Thy Son. Grant me the grace to profit by them ; I ask this favor by the merits of His humiliation and by the intercession of Mary. I make the resolution to ONE HUNDKED AND NINETY-EIGHTH SUBJECT. SELF-LOVE THE CONSEQUENCE OF PEIDE. If you live according to the flesh you shall die. — Rom. viu. 13. - Self-love is a too great affection for ourselves, which often causes us to forget what we owe to God and to our neighbor. This defect leads us to avoid every thing which may contradict us, trouble us, cause us to suffer ; and it makes us seek the pleasures of life, the satisfaction of the senses, the possession of riches, of honors, and of glory. He who has become the slave of self-love, fears difficult employments, because he fears trouble and fatigue. He no longer loves those who have little glory in the eyes of men, because he is fearful of not finding in them con- siderations which he desires. 318 PARTICULAR EXAIHEN. Self-love leads to excessive precautions for the preser- vation of life, inspires minute and sometimes ridiculous attentions to the recovery, to the care, of health. To jus- tify this conduct, the man who is enslaved by his self-love, pleads the service of God, the duty of his profession, although he often puts himself to very little trouble about them. But it is above all in regard to the soul that self-love exercises its tyrannical empire! Always contemplating his services, his sacrifices, and his pretended merit, he who possesses this unhappy defect easily persuades himself that every thing is due to him, and that others can refuse him nothing. Thus a word, a sign, the most insignificant act, suffices to trouble him, to agitate him, to call in play his foolish irritability! A contemptible what-will-people-say, a system the most absurd on a pretended point of honor, will lead* him to acts the most capable of compromising his future, his vocation, and even that pretended reputation which hf. strives so much to guard safely. Self-love is the worst of all counsellors and the blindesi of all guides. Let us see now how it is with us on this subject. Have we considered that self-love is an enemy hidden within ourselves, who holds communication with our passions, to conspire against our eternal salvation? That the devil, the world, and the flesh, have no hold over us except through our self-love ? That the more we possess of self- love the less we have of love of God, the less capable we are of working for His glory, for our salvation and that ol our neighbor ? Do we know well that there are for us no more advan- tageous victories than those which we gain over ourselves, over our self-love ? But alas ! what war do we make upon it ? What triumph have we won over it ? Is it our slave, HYPOCRISY THE CONSEQUENCE OF PRIDE. 319 or are we slaves to it ? Do we use it against itself to make war on it and to destroy it ? Do we consider seriously that if we belong to self-love, we do not belong to Jesus Christ ? If we labor for self-love, we waste the treasures of grace, for this good master has said ; He that gathereth not with Me, scattereth . — St. Matt. xii. 30. Pause. Act of Contrition. — How unhappy I am, being so blind- ed by my self-love, so subjected to its exigencies ! my days are full of faults ; I am not even contented, because I abandon myself to my inclinations, and my self-seeking. Pardon me, O my God, and have pity on me ; I ask it of Thee through the merits of Jesus Christ and through the intercession of Mary. T make the resolution to ONE HUNDKED AND NINETY-NINTH SUBJECT. HYPOCRISY THE CONSEQUENCE OF PRIDE. No hypocrites shall come before His presence. — J ob xiii. 16. Hypocrisy is the vice of a base and grovelling soul which, on one side, knowing what happy influence virtue exer- cises in favor of those who possess it, and on the other, not having the courage to practise it, seeks to impose, by aflecting the exterior of a good man. If a poor man, wishing to appear rich, should put on a dress of elegant form, but made of coarse and badly color- ed material, he might perhaps deceive those who should see him from afar ; but he would only draw on himself the contempt of those near him. In the same way, sooner or later, the mask of hypocrisy falls and its defects remain uncovered. To have the pains of virtue and to deprive oneself of the merits, the consolations it procures ; to take even more 320 rARTICULAR EXAMEN. pains than the sincere practice of it would give, and never- theless to procure for one-self only remorse of conscience and contempt, is not this a veritable folly? But what is much more deplorable, hypocrisy becoming confirmed, the soul grows giddy, deceives itself, becomes blind, and ap- proaches nearer and nearer the abyss. After having imitated, in appearance, the modesty, the ^ humility, the obedience of the fervent, frank, and sincere religious, the hypocrite follows him to prayer, to medita- tion, and even to the reception of the sacraments, Judas, who had already sold Jesus Christ, asked this good Mas- ter who would be the unhappy one who should betray Him. And the apostles did not know him ! He was with them at the holy table ! AVith them he received the body, the blood, the soul, the divinity of Him whom he was on the point of giving up to the Jews, to receive the price of his crime ! Behold how far this unhappy wretch carried his hypocrisy. The scandalizer is, without doubt, very guilty ; but his conduct being exterior, one can warn him and labor for his return to God. As to the hypocrite, as he affects the externals of virtue, no one can remark that he has need of conversion. He thus perseveres in this pitiable state ; his aim being to impose ; he confirms himself in it so much the more as he succeeds better in deceiving. Nevertheless, they are both anathematized in the Scriptures by Jesus Christ himself, for He has said : Woe to the world because of scandals . . . .woe to that man by whom the scandal conieth.'^ and he has said also : Woe to you, scribes and pharisees, hypocrites.^ AVhat is our conduct in this regard ? What do we say? What do we think of ourselves? Are we sincerely virtu- ous? Are we not of those wliitened sepulchres which out- wardly appear to men beautiful, but within are full of dead men's boi.es, and all manner of filthiness f — St. Matt, xxiii. 27. ' St. Matt, xviii. 7. Ibid xxiii. 29. CONSEQUENCES OE PEIDE AND SELF-LOVE. 321 Pause. Act of Conteition. — My God, I most humbly ask Thee pardon for all the faults I may have committed, through defect of sincere virtue, of purity of intention, and of true will to please only Thee. I ask Thee this pardon by the merits of Jesus Christ, and by the intercession of Mary, conceived without sin. T make the resolution to TWO HUNDKEDTH SUBJECT. THE CONSEQUENCES OF PEIDE AND SELF-LOVE. Pride goetli before destruction ; and the spirit is lifted up before a fall. Pkov. xvi. 18. Pride is the destruction of all virtues, and the principle of all vices. It debases that which is most holy, and it tarnishes the splendor of the most beautiful virtues ; it is a poison which corrupts all the good sentiments of the soul ; it is a fire which devours everything it meets, and leaves everywhere only ruins and fragments. It is a fright- ful hail which destroys the beautiful harvest which God had caused to grow and ripen in the soul. Pride is the tormentor of the heart, for he who is pos- sessed by it can taste neither pleasure nor satisfaction in this world, nor can he expect them in another. The thirst for honors devours him ; the fear of contempt tortures him. Always disquieted as to what people think of him, he desires to hear all conversations^ penetrate into all hearts. The uncertainty as to the meaning of a smile troubles and agitates him to the point of depriving him of sleep and appetite ; a word of applause addressed to an- other tortures him. The proud man can neither endure others nor endure himself ; he is impatient, choleric, jealous, malignant, vin- dictive. He avails himself of every opportunity to humble, 322 rARTICULAR EXAMEN. to mortify all who have had the misfortune to wound his self-love. This miserable vice blinds the soul, renders it insensible to the touches of grace, leads it to conceal its faults and even its sins, even at the holy tribunal of pen- ance ; hence sacrileges, hardness of heart, and damnation. Pride shuts the gate of heaven ; the wicked angels were driven from it by reason of their pride. How can those who imitate them enter it ? Pride is an evil almost with- out remedy, since the more proud one is the less he be- lieves himself to be so, the less he seeks to destroy in him- self this diabolical vice. It imports us then, infinitely, to know how it is with us on so important a point, and above all, let us not forget that God resisteth the proud, ^ and that every one that exalteth himself shall be humbled. — St. Luke xiv. 2. Pause. Act of Contrition. — Can it be possible, after all the sins which my pride has caused me to commit, all the chagrins which it has occasioned me, and that it would oc- casion me still, I should wish to nourish it in me ! No > my God, no ; I detest it, and ask Thy pardon for it. thi’ough the merits of Jesus Christ Thy dear son, humil- iated, covered with opprobriums, and through the inter cession of Mary, the most humble of all creatures. . 1 make the resolution to TWO HUNDEED AND FIEST SUBJECT. GRAVE DECEPTIONS OF THE PROUD. The Lord will repay them abundantly that act proudly.— Ps. xxx. 24. The proud man employs all his cares to win the esteem of men ; he has only this motive in view, in his words, hia St, James iy. 6. GEAVE DECEPTIONS OF THE PEOUD. 323 actions, his movements ; at whatever price it may be he wishes to be esteemed. Alas ! he deceives himself, he only draws npon himself contempt. The more parade he makes of virtue, of piety, of regularity, of good conduct, of zeal, the less of them we attribute to him, because we under- stand perfectly his object. The more he affects of mind, knowledge, talents, ability, the less people grant him of sense and reason. The more he endeavors to conceal his defects, and above all, his pride, his vanity, his presump- tion, his desire to please, the more they are discovered in him. The more he solicits commendations, the more de- based and grovelling he renders himself to obtain them, the fewer of them are accorded to him. The proud man imagines he will attain happiness by the esteem of his companions, and he attains only to the grief of finding himself completely deprived of it ; he does not understand that if it were permitted to seek for the affec- tion and esteem of men, the true means to arrive at that end would be humility. In truth, the humble are always esteemed and venerated, while the proud are always de- spised and disdained. What is yet more melancholy for the proud man, is, that b}^ such a conduct he loses himself for all eternity; seeking only the glory which comes from men, he will never pos- sess that which comes from God. He wishes to rise high in this world, and he will be condemned to descend in an- other, for. Every one that exalteth himself shall be humbled.^ For us, let us see now how it is with us on this subject. Do we not seek ourselves ? Do we not desire with too much eagerness the glory and the esteem of men ? Are we persuaded that true glory is only found in the practice of virtue ; that it depends not on men, but on God ; that it is not for this world but for eternity? Let us not pass lightly over this important point, and let us act in such a 1 St. Luke xiv. 11. 324 PARTICULAR EXAMEN. manner as not to merit the reproach which our Lord Jesus Christ addressed to the Jews ; How canyon believe who re- ceive glory one from another, and the glory which is from God alone you do not seek? — St. John v. 44. Pause. Act of Contrition. — In place of attributing my decep- tions, ray failures, to the malice, the jealousy of men, it would have been much more reasonable to attribute them to my pride, to my presumption. Nevertheless, as I ac- knowledge that Thou art just in all Thou doest, I desire to say with Thy prophet : It is good for me, Lord, that Thou hast humbled mei' O my God, I ask Thy pardon for the faults I have committed, as much by pride as by presump- tion ; grant me this pardon through the infinite merits of Jesus Christ, and through the intercession of the Most Holy Virgin, the most humble of all creatures. I make the resolution to TWO HUNDEED AND SECOND SUBJECT. PRESUMPTION A VICE PROCEEDING FROM PRIDE. Thou wilt save the humble people, but wilt bring down the eyes of the proud. — Ps. xvii. 28. Presumption is too advantageous an opinion one has of himself, of his parts, of his talents, of his capacity, of his knowledge. Trusting to his own sagacit}'-, the presumptuous man believes that he has no need of advice from any one : therefore he fears not to decide for himself without coun- sel, even in things of the most importance, believing him- self more capable than any one else. He fears not to med- dle in everything, to take part in all that passes, persuaded that without him nothing would succeed ; he wishes to explain all that is said ; oftentimes, he even stands up for an oracle, and pronounces opinions of which he sometime.s > Ps. cxvhi. 71. PKESUMPTION A VICE. 325 makes very false applications. If he fails in his enter- prises, it is never he who is wrong ; he had foreseen it, he had predicted it ; it is the false step which some one caused him to take, it is the means which some one caused him to employ, it is the incapacity or bad will of the col- leagues who were imposed upon him. The presumptuous man is so full of himself that he es- teems only that which he does, approves only that which he says, maintains his sentiments to obstinacy ; and if sometimes he is obliged to desist, he endeavors still to prove by his manners and by his murmurs that he is not wrong, and that it is only through complaisance that he yields, Thence one may conclude how insupportable is such a character ; how much he must suffer when obliged to yield or to avow his mistakes, his incapacity. That which is most melancholy is, that this presumption does not limit its pernicious effects to the conduct of life, to the affairs of time, but that it extends them to the most essen- tial interests of the soul. The presumptuous will be with difficulty a religious man, a man of prayer, a humble man, a man of faith, a man docile to the teachings of the Church, a- man faithful to keep the commandments of God, and still less his rules. Let us examine in tliat which concerns us, whether our conduct is hot tainted with this unhappy defect ; and let us promptly remedy an evil which may have such fatal consequences. Let us comprehend well the words of our Divine Master : Without me ye can do nothing. — St. John XV. 5. Pause. Act of Contrition. — What is there, then, in me which can inspire me with confidence, make me presumptuous ? I am so weak, so powerless, so incapable of all well doing ! Ah ! Lord have pity on me, and have no regard to this folly of which I make parade, when I attribute to myself 326 pahticular examen. nnytliin" good. I ask pardon for all my sins of presump- tion ; deign to grant me this pardon by the humility of Jesns Christ, and by the intercession of Mary. / make the resolution to TWO HUNDRED AND THIRD SUBJECT. SUSCEPTIBILITY. To me it is a very small thing to bo juclgetl by yon, or by human judg- ment he that judgeth me is the Lord. — I. Cor. iv. 3. Susceptibility is the unhappy inclination which rules over certain badly organized minds, and which leads them to be most frequently troubled about trifles, for a su^iposed want of respect, which generally has no other foundation than a badly-regulated self-love ; a word said without de- sign, a sign, a suspicion, will sometimes suffice to trouble a man subject to this defect, and to make him carry on his face all the signs of his discontent, and his little virtues. Often that which one day pleases him, on the morrow displeases him ; the commencement of a conversation will make him laugh, and the end will put him in bad liumor : it is necessary to divine at each instant of the day what will please and what wound him. There is nothing, even to the means which one takes to give him pleasure and oblige him, which does not serve him for a pretext for being more and more angry and irritated. A religious susceptible to this point might think to jus- tify his conduct by saying it was his character ; but he ought to know that with grace and good will one can easily change his character ; that, in religion, we should labor for it constantly ; to show too great a sensibility is to make the avowal of little virtue. A religious who has a high opinion of his vocation, and who desires his perfec- tioUj accommodates himself to the character of all others, PKESUMPTION A VICE. 327 and never claims that others should accommodate them- selves to his. Let us see now what is our conduct in this respect. Have we not listened too much to our sensibility, or rather our self-love and our pride, on occasions when we have ex- perienced some pains and difficulty ? Have we not be- lieved too easily that others wished to cause us pain ; that others desired to humiliate us, to bring on us disesteem ? Have we not murmured when we had something to suffer ? Have we not abandoned ourselves to ill humor, to melan- choly ? Hoes it not happen to us to assume an air, sullen, gruff, taciturn, disagreeable, as soon as anything annoys or contradicts us ? Is it not thus that for trifles we have rendered ourself unhappy ; that we have become disgusted with our duties, and that we have become for others an object of scandal and chagrin? Ah, let it no longer be thus henceforth ; and for that let us call God to our help, and say to Him with Havid : It is time, 0 Lord, to do, to come to my aid, to cast on me looks of mercy, because of my weakness ; for up to this moment I have gone astray like a sheep that is lost. — Ps. cxviii. 126, 176. ' Pause. Act of Contrition. — Who then am I, to be so sensitive, so susceptible ? I ought to be well known ; for truly the tree is known by its fruits, and if Thou didst permit, O my God, that others should know me as Thou knowest me, where would I go to hide my shame ? Pardon me. Lord, all my susceptibilities, the fruit of my pride ; pardon me, by the merits of Jesus Christ and the intercession of Mary. 1 make the resolution to 328 rARTICULAR EXAMEN. TWO HUNDRED AND EOURTR SUBJECT. MEEKNESS AND ITS MARES. The servant of the Lord must not wrangle, but be mild towards all men, apt to teach, patient. — II. Tim. ii. 21. Meekness is the effect of a patience entirely religious, of a profound humility, and of a continual mortification of our passions. It banishes from the heart all coldness, in- difference, feelings of hatred, desires of vengeance, inju- rious complaints, offensive words. They, who possess this virtue, repress every movement of anger, betray no sign of impatience or passion ; they pay no attention to those shadows and suspicions which engender spite and chagrin, and which carry into the heart gall and bitterness. They do not abandon them- selves to coldness, neither to aversion ; they use not rough _ and stinging replies, still less reproaches and menaces ; they grant pardon easily, and are reconciled without trouble ; they avoid with care all kinds of troubles and disputes, defer willingly to the opinions of others, and never contradict, unless obliged to, and even then, they do so with the greatest mildness. Whatever antipathy and opposition they feel for certain persons, they always give them a good reception, and never rebuff them. Is it thus that we act towards our brothers, and towards all those with whom we have inter- course ? Do we not abandon ourselves often to impatience, to bitterness, to resentments, to harshness in our words ? Are we not offended at the least thing, and are we not prompt to wound others ? ^ To encourage ourselves to the practice of meekness, let us consider that, Blessed are the meek, for they shall possess the land f and let us put in practice this counsel of tbe Holy Spii’it : My so7i, keep thy soul in meekness. — Eccles. x, 31. MODESTY AND EESERVE. 329 Pause, Act of Contrition. — O my God! how many faults I have committed against my neigliboTj by my impatience, by my sharp and mortifying words. A little meekness would have spared me all these miseries, would have won for me the hearts of those with whom I have had inter- course, and, above all, would have rendered me agreeable in Thine eyes, for it is written : He will guide the mild in judgment. He will teach the meek in His ways.^ Pardon me the past, and grant me the grace to do better in future ; I ask it of Thee by the merits of Jesus Christ and by the in- tercession of Mary. I make the resolution to TWO HUNDKED AND FIFTH SUBJECT. MODESTY AND RESERVE IN THE CONDUCT OF LIFE. Let your modesty be known to all men. The Lord is nigh. — Phil. iv. a. Modesty, considered as reserve, is a virtue which teaches in what manner a Christian, a true disciple of Jesus Christ, should speak, think, and act ; it regulates the use of the eyes, of the hands, of the feet ; it prescribes rules for the deportment of the body, in the diverse circumstances of life, and in our intercourse with our neighbor. The religious, modest in his thoughts, believes himself capable of but little ; his principal reliance is on God, and the obedience of which he loves to make open profession, constitutes his repose and his glory. He speaks not of himself, of what he has done, and what he is doing, except with an extreme reserve, because he cares little for the ap- plauses of men, and provided he may plense God, all the rest is indifferent to him. Fie accepts, through obedience, the employments which are confided to him, whatever they ’ St. Matt. V. 4. 2 Ps. xxiv. 9. S30 rAHTlCULAR EXAMEN. may be ; but tlirough virtue he prefers the lowest, and those which are the least capable of drawing on him the regards of men. Knowing how dangerous is the abuse of the senses, the modest religious watches with very great care over his eyes, over his tongue, over his ears, over his steps, in order to do nothing, say nothing, which may be capable of wounding his conscience, scandalizing his neighbor, and of doing an injiiry to charity. Through respect for the presence of God and tlie com- pany of his brothers, the modest religious avoids every- thing which might savor of suffering in the deportment of his person, liis feet, his hands, his head, whether walk- ing, or occupied in some act, or sitting. He has not less horror of all things which might have an air of negligence, of idleness, of careless external appearance, as he would to have his hands on his sides, behind his back, to lean negligently, while standing or sitting. Knowing his weakness and his inclination to evil, he loves the retreat and solitude to which his state com- mands him ; he avoids with extreme care whatever might be dangerous to his virtue ; as would be, going out, visits received or made without necessity, intercourses prompted b}^ inclination, with whomsoever it might be. Penetrated with a desire to fulfil perfectly the duties of his charge, he avoids with great care all that might turn him aside from it, as would be, to meddle in his commu- nity in what does not concern him, and, above all, in affairs of people of the world. Is it thus that we act ? Are we modest, reserved, as well in our discourses as in our actions? Can any one say, in noticing our behavior, in hearing us speak : Be- hold a good religious, a true servant of God? To mai^ntain ourselves in tlie practice of this virtue, let us think on this maxim of the well-beloved disciple. He that sayeth he abideth ADVANTAGES OF MODESTY. 331 in him, ought himself also to walk even as he walked. — 1 . S r. John ii. 6. Pause. Act of Contrition. — How many faults committed against modesty and reserve, O my God, through my want of es- teem for it, and not having viewed it with the eyes of faith ! I repent with all my heart, and by means of Thy holy grace, which I humbly ask of Thee through the in- tercession of Mary, I make the resolution to apply myself with care, to let nothing appear in my exterior, which does not befit the sanctity of my profession and the edification of my neighbor, and for this end, I make the resolution to TWO HUNDRED AND SIXTH SUBJECT. ADVANTAGES OF MODESTY. I beseech you by the mildness and modesty of Christ. — II. Coe. x. 1. By modesty and custody of the senses we render our- selves, in a manner, like to Jesus Christ, whose conducl was the most accomplished model of all the virtues. He passed His childhood with His worthy mother Mary and St. Joseph, in the most profound retirement and the most exact reserve. In His youth He was always meek, humble and charitable ; He spoke little, and always with modesty and discretion ; in His public life. He never sought His own glory, but solely that of His Father and the salvation of souls. By modesty we render ourselves like to the saints whose modesty was a perpetual and very efficacious sermon. There was seen in them no desire to bring themselves for- ward, to make themselves valued, to attract the attention of others ; they spoke of themselves only with the most careful reserve, and only in view of God and the salvation of souls. 332 TAETICULAR EXAMEN. By modesty we preserve our souls in muion with God, and we avoid everything which might distract us from His presence. Modesty gives us a great empire over our senses, by the holy habit it leads us to acquire, never to grant them any satisfaction. Modesty is a great subject of edification to our neigh- bor who loves to contemplate reserve in the words, in the aspect, in the stex:>s, and in the whole conduct of a reli- gious. Let us examine now what is our conduct with regard to modesty. Let us see whether we are faithful to that which it prescribes to us, and whether we practise what St. Paul recommends to the Colossians in saying to them : Put ye on therefore as the elect of God, holy and beloved, the bowels of mercy, benignity, humility, modesty, patience. — Col. iii. 12. Pause. Act of Contrition. — Called to the religious life, and one consecrated wholly to the instruction of children, I ought to have applied myself to have edified them by my mo- desty, and I have not perhaps always done so. I most humbly ask Thy pardon for it, O my God, and I suppli- cate Thee, through the merits of Jesus Christ Thy Son, and through the intercession of the Most Holy Virgin, to grant me grace to apply myself with the greatest care to the observance of this important chapter of my holy rules. I make the resolution to TWO HUNDKED AND SEVENTH SUBJECT. MODESTY IN INTERCOURSE WITH OUR NEIGHBOR. The wisdom of a man shineth in his countenance. — ^Eccles. viii. 1. The attire of the body, and the laughter of the teeth, and the gait of ti man, show what he is, — Eccles. xiv. 27. Let us consider attentively how much it imports us for MODESTY OF INTERCOUESE. 383 the glory of God, the honor of our Institute, and the suc- cess of our ministry, to make our modesty manifest in our intercourse with those about us, and let us examine what has been our conduct on this point. In his intercourse with his neighbor, the modest relig- ious knows perfectly to unite the reserve which the duties of his state impose upon him, with whatever charity and humility may demand ; he avoids with an equal cautious- ness all that could savor of haughtiness and pride, and a certain freedom of manners, a familiarity, above all, with regard to children and persons of the other sex. Is it thus that we have acted ? Have we observed the rules of modesty and reserve in our intercourse with our brothers, with our pupils, with their parents, with persons of the world, with the members of the civil authority ? Have we always testified a profound respect for the mem- bers of the clergy ? Have we avoided every word written or spoken capable of injuring them ? Have we considered that, wearing a religious habit, wa should be continually on our guard, for fear of giving scandal, and of causing evil to be spoken of us, of our calling, and even of religion ? Have we kept a watch over ourselves, whether on jour- neys, or in the prescribed walks, or in the necessary goings about the city ? Have we watched over ourselves so as to edify the people of the world who were in reach of seeing us or hearing us ? Are we persuaded that nothing offers a greater obstacle to the well-doing which God demands of us, and to the edification which the world expects from it, than immod- esty and levity in our demeanor ? Have we meditated on these terrible words of our Divine Saviour : Woe to that man by whom the scandal cometh ! — St. Matt, xviii. 7. Pause. Act of Contrition. — Alas ! Lord, far from edifying by 33i PABTICULATl EXAMEN. iiiy reserve and the modesty of my demeanor, I acknow- ledge that I have often scandalized those with whom I liave had intercourse. I lament it before Thee, O my God ! and I resolve, by the aid of Thy grace, to apply myself perseveringly to the practice of this virtue. I ask Thee this favor b}^ the merits of Jesus Christ and the intercession of IMary. T make the resolution to TWO HUNDRED AND EIGHTH SUBJECT. MODESTY IN CHURCH. Let US adore our loving Saviour in the zeal which He shows for the respect which is due to the house of God, and to the majesty of Him who dwells there. He who is sweetness itself, enters into a holy anger against the pro- faners of the temple, and chases them from it in disgrace. O, how well this conduct teaches us what our respect and modesty should be in our churches, whose dignity ap- proaches, in some sort, to that of Heaven ! Let us examine with what dispositions we present our- selve in our churches or oratories, especially when we have the happiness to possess there the most holy Sacrament. Is it with a profound sentiment of faith that we take the holy water, praying God to purify us from the least stains, so that we may be less unworthy to appear at the foot of the holy altar ? With what sentiments of respect and of adoration do we render there our duties to our loving Sa- viour, who for love of us is pleased to reside day and night in the most holy Eucharist ? How do we thank Him for so great a favor, what is the reserve of our looks in the holy place ? Are we careful to bestow them only on the tabernacle, on some image of the Holy Virgin, or the saints, or on the pupils wdiom we are obliged to watch over ? Have we not permitted ourselves there, indolent MODESTY IN CHUECfl. 335 and unseemly attitudes, resting in an effeminate and neg- ligent manner, instead of doing it only through pure ne- cessity ? Have we done our best to keep ourselves recol- lected, and attentively to pray to God, or to unite our- selves to the pious ceremonies going on. Finally, have we so acted that our manner, our attitude, the reserve of our looks, in a word, all about us, have been a subject of edification, and conformed to those sentiments of respect and of piety with which we ought to be pene- trated, in presence of him, before whom the angels cover their faces with their wings, and do we say with the prophet King : I will come into Thy house ; I will worship towards Thy holy temple in Thy fear. — Ps. v. 8. Pause. Act of Contrition. — In comparing my exterior conduct ill the holy place, with what I should have shown there, bc'th as a Christian and a religious, I acknowledge I have committed many faults. I ask Thee pardon, then, for my lii de faith, which is the principal cause of this failing, and I supplicate Thee to grant me grace, to present myself henceforth in Thy presence only after having been im- pressed with the most profound sentiments of modesty and humility. / make the resolution to TWO HUNDKED AND NINTH SUBJECT. MODESTY IN OUR WORDS. If any man offend not in word the same is a perfect man. — S t. James ii. -2. Modesty condemns in words this love of talking, which leads one on every occasion, and without necessiiy, to in- terrupt others in a permitted conversation, to give his ad- vice on everything, to make his opinions prevail, to speak of himself, of what he has said or advised, of the part he 33G PARTICULAR EXAMEN. has taken in such or such an affair. Modesty does not permit one to exalt himself into a teacher, to illustrate, or to explain what is said ; it forbids this garrulity, this flow of words, this habit of saying everything that one knows, and oftentimes even that which one knows not ; in a word, modesty in words repels everything which savors of osten- tation, vain glory, self-esteem . Modesty blames equally those taciturn men, of bad humor, of bad taste, who refuse to say anything even when urged to do so, or who reply in a harsh, sullen manner, and with a bad grace. Modesty in words forbids also all raillery, all buffoonery, and above all, that which might cause pain to those pres- ent, and wound charity in regard to the absent. Modesty even regulates in such a manner the tone of the voice, that it forbids any one to speak too high, too low, or too rapidly. In a word, it demands that in speech everything should savor of reserve, humility, prudence, discretion, the desire to edify our neighbor, and to glorify God. Let us examine whether, in our words, we follow exactly these rules of charity and of modesty. Does it never occur to us to interrupt through impa- tience, and without necessity, the persons with whom we are obliged to speak ? Do we not seek to make a parade of erudition, employing studied phrases, through variety or ostentation ? Do we not sometimes speak of our country, of our pa- rents, of that which we have seen, heard, or done, or of any other thing which we beheve capable of raising us in the eyes of our brothers ? Do we think seriously on these words of St. James : The tongue is a fire, a world of iniquity . — St. James hi. 6. Pause. Act or Conteition. — How many faults, O my God, have MODESTY IN RECREATION. 337 I not committed, above all by the frivolity and imprudence of my words ! I most humbly ask Thy pardon, and I con- jure Thee to grant me through the merits of my Saviour, and by the intercession of his most Holy Mother, grace to repaii* the past by a conduct entirely contrary. I make the resolution to TWO HUNDEED AND TENTH SUBJECT. MODESTY IN RECREATION. The lips of the unwise will be telling foolish things ; but the words of the wise shall be weighed in a balance. — E ccles. xxi. 28. Let US adore our loving Saviour inviting his Apostles to take some relaxation after labor, in order to return to it with more vigor ; and let us consider that he only wished to jDrocure them the means to recuperate, and not to fur- nish them occasion for dissipation, and for losing sight of the presence of God. Let us thank Him for the goodness with which he watches thus over all our needs. Let us examine in what way we have acted during the recreation. Whether sitting*, standing, or walking, have we preserved a modest, befitting, and eddying demeanor? Have we contributed on our part to a pious, edifying, and useful conversation ? Have we made an endeavor, not to be annojdng to any person during this time, either by a too great j^assion for talking, or by a sombre, taciturn, and repelling air ? Have we not been one of those, who, full of themselves and of their pretended merit, interrupt others constantly to obtrude their own opinions ; who wish to be right in everything ; who talk without ceasing of what they have done or said ; who make a pretense of having taken part in everything which has succeeded well ; who boast, praise themselves without perceiving that they render themselves ridiculous and make themselves despised ? 338 P.VETICULAR EXAMEN. Have we avoided indiscreet words, buffooneries, rail- leries, and everytliing which might have wounded charity, re[)ntation, the respect due to superiors, etc. Have we avoided all familiarity, all frivolity, and every- thing which might indicate bad education, childishness, bad taste? Have we ptit in practice these words of St. Paul ; In all things i^how ihynelf an example of good works, in doctrine, in inlegritij, in gravity. — Titus ii. 7. Pause. Act or Contrition. — I avow it, O my God ! I have very often been wanting in modesty during the recreations, and I have not had sufficient regret for it since I have labored so little to correct myself. I feel this day the wrong I have done myself by this conduct, and the obstacle I have thereby placed to my advancement in perfection. I re- pent of it with all my heart, and I ask Thee, with tl e par- don of the past, the grace no more to abandon myself to sentiments too natural during the recreation. / make the resolution to TWO HUNDEED AND ELEVENTH SUBJECT. MODESTY IN THE REFECTORY. When the hour was come he sat down and the twelve Apostles with him. —St. Luke xxii. 14. Modesty demands that in entering the refectory we should recollect ourselves, we should offer this action to God by a fervent prayer. It requires that we should observe modesty of the eyes, to avoid casting them around on what is served, as if to examine whether our sensuality were to be satisfied. It demands that we take our place, and arrange our ser- vice quietly and without noise, through a respect for others, and, above all, for the presence of God. ON MORTIFICATION. 339 Modesty requires that we listen in silence, and with re- spect, to the reading at table, in order to nourish our soul at the same time that we sustain our body. Is it thus that we have done ? Have we kept a profound silence in the refectory ? And in the case of a real neces- sity have we spoken there in few words and in a low voice ? Have we watched over our eyes, to permit them no liber- ty, no curiosity, through respect for the presence of God ? Have we maintained a suitable posture, avoiding every- thing which might express effeminacy and exterior immor- tification ? Finally,- have we comprehended these Avords of St. Paul : Whether you eat or drink. .do all to the glory of God. — I. Coe. x. 31. Pause. Act of Contrition. — Alas ! Lord, my conduct in the re- fectory has often been frivolous and scarcely edifying ; I have every reason to fear that I have scandalized, those who were the Avitnesses of it, and perhaps have led them to imitate me. I ask Thy pardon for it, O my God, and I pray Thee to grant me the grace to take henceforth my meals with a modesty Avhich shows that I comprehend all the sanctity of my vocation. I make the resolution to TWO HUNDPvED AND TWELFTH SUB-JECT. ON MORTIFICATION. Mortify, therefore, your members which are upon the earth. — Col. iii. 5. To mortify, signifies to restrain, to deprive, to destroy cupidity, to put it to death. In practice, mortification is a virtue b}^ Avhich a soul that desires to please God con- strains itself, afflicts itself, not only to fulfill its duties, however austere they may be, but farthermore, to deprive 340 PARTICULAR EXAMEN. itself of even lawful pleasures, and condemn itself to acta painful to nature. There are two hinds of mortification, interior mortifica- tion and exterior mortification. Exterior mortification relates to the use of the senses, as that of sight, of hearing, of smell, of taste, and of touch. Interior mortification relates to the faculties of the soul, to judgment, to memory, and to the will ; to the thoughts of the mind, to the affections of the heart. Mortification, as well interior as exterior, comprises three principal degrees ; the first is limited to a privation of all that is forbidden by the commandments, of all that may be an occasion of sin, as dangerous looks, unguarded words, thoughts, desires, actions capable of sullying the soul, etc. All Christians are bound to practise this degree of mortification, and they should confess the infractions of which they may have rendered themselves guilty on this point. The second degree comprehends the mortifications which tend to the j^ractice of the evangelical counsels ; they are ordinarily indicated to persons beloning to reli- gious orders by the rules which they have embraced. The third degree comprehends the mortifications, the penances, to which pious and fervent souls subject them- selves ; it may be to assure their perfection, it may be to render themselves more hke to Jesus Christ, who was par excellence the man of sorrows and of penance. But, for religious, the mortification most useful and least subject to delusion is the exact fulfilment of their du- ties; it is the common life, practised in a manner not com- mon ; it is the restraint of the senses, and the privation of all satisfaction. Without this mortification, penances, and macerations, even the most excruciating, will be abso- lutely useless, and perhaps dangerous, for they will be only an effect of self-love and of self-will. NECESSITY OF MORTIFICATION. 341 Is it thus we have understood mortification ? Have we made it consist in the fulfilment of our duties, in the sub- jection of ourselves to the common life, in forbearance to- wards our neighbor, in the diligently offering to God all that afilicts us and all that thwarts us, in the little sacri- fices which cost something to self-love and self-will ? On the contrary, have we not avoided everything which might mortify us, cause us to suffer, humiliate us, contra- dict us? have we not testified dislike to persons who may have occasioned us some mortifications ? have we not com- plained ? have we not even had resource to retaliation ? have we not acted so as to exempt ourselves from the mor- tifications prescribed by the rules ? have we not alleged reasons on very slight foundations to be excused from them ? Finally, do we enter into those holy sentiments which animated St. Paul when he said : I therefore do run^ not as at an uncertainty ; I so fight, not as one heating the air ; but I chastise my body, and biing it into subjection. — I. Coe. ix. 27. Pause. Act of Contrition. — I know, O my God, that one goes to heaven only through mortification practised for Thy love ; I have taught it to others, even to those dearest to me, and nevertheless how many immortifications in my conduct ! how many liberties I have permitted myself ! pardon me them, Lord, and grant me the strength and courage to mortify myself ; this is what I ask of Thee by the merits of J esus Christ and by the intercession of Mary. I make the resolution to TWO HUNDRED AND THIRTEENTH SUBJECT. NECESSITY OF MORTIFICATION. If you live according to the flesh you shall die. But if by the spirit you mortify the deeds of the flesh, you shall live. — Rom. viii. 13. Our nature was created pure and innocent; but sin has 343 PARTICULAR EXAMEN. SO to say, spoilocl everything, corrupted evei-ything in ns, so that an infinitude of things which are within or witli- out us lead us to evil, tend to our ruin, and will infallibly ruin us if we do not combat without ceasinsr. As worms devour the viands which are not salted, so vices will devour the soul of him who is not mortified ; it will then be impossible for us to save ourselves without mortification, for The kingdom of heaven sufferelh violence.^ It is for this that Jesus Christ tells us to watch and to pray.2 Our Divine Saviour places vigilance even before prayer ; it is necessary then to watch over our eyes to prevent them from turning on dangerous objects, bad in them- selves, or by reason of the bad dispositions which are in us ; hence it is necessary to mortify them. It is necessary to watch over our ears to prevent them from hearing ill-timed words, capable of wounding char- ity or of carrying corruption to our hearts ; hence it is necessary to repress, to mortify them. It is necessary to watch over our tongue to prevent it from breaking out into complaints, slanders, calumnies, dangerous discourses, pernicious counsels, etc. ; hence it is necessary to repress it, to mortify it. It is necessary to watch over our hands, that all our works may be good and agreeable to God, useful to our neighbor, and sanctifying to ourselves. It is necessary to restrain our appetites, and to keep them under the laws of moderation ; that is to say, we should mortify what there may be inordinate in them. It is necessary to repress our self-love, our pride, our impatience, our jealousy, our resentments. It is necessary to restrain our will, and to hold it in de- pendence on that of God. It is necessary to urge, to do violence to our indolence, 1 St. Matt. xi. 12. 2 St. Matt. xxi. 41. MORTIFICATION OF THE SOUL. 343 our negligence in the accomplishment of our duties. It IS necessary, in a word, to combat our senses and our in- clinations, otherwise we should be dragged to the preci- pice and the abyss of sin and of its consequences. The true religious knows that suffering is not only the means of expiating the past, but also the preservative for the future ; he condemns himself then to a thousand little sacrifices , he imposes on himself a thousand little privations, such as that of a look, of a word, of a sign, of a step, of an enjoyment, even innocent. Let us embrace this holy practice, and we shall learn, by our own experience, how salutary it is. Let us do our- selves little violences, and great ones will come easy to us. Let us deprive ourselves of that which is permitted, and we shall have a horror of that which is forbidden. Let us see now if we are disposed to enter into this plan, and to carry always in our body, as St. Paul tells us : The mortification of Jesus, that the life also of Jesus may be made manifest in our bodies. — II. Coe. iv. 10. Pause. Act of Contrition. — Thy saints have all been mortified O my God ! and I, I mortify myself in nothing ; I mor- tify neither my tongue, nor my eyes, nor my ears, nor mj taste, nor my smell, nor my mind, nor my heart, nor an;j of the faculties of my soul. Pardon me. Lord, and grant me the grace, by the merits of Jesus Christ and the in- tercession of Mary^ to practise successfully this virtue, so necessary to salvation. I make the resolution to TWO HUNDKED AND FOURTEENTH SUBJECT. MORTIFICATION OF THE FACULTIES OF THE SOUL. The imagination and thought of man’s heart are prone to evil from his youth. — G en. viii. 21; The faculties of our soul, as well as our senses, having P.\JITICULAR EXA:MEN. ueen degraded by sin, would necessarily draw us to evil, if we were not constantly on our guard to direct them and to force tbem to enter into the designs of God. Our mind is inquisitive ; it desires to know everything, to investigate everything. It is full of confidence in its own wisdom, and only submits with great difficulty to that of others. It urges without ceasing towards honors, dis- tinctions, the good opinion of ourselves. It is troubled and disquieted ; it is impatient, when it is thwarted, or when it meets some disappointment ; it is necessary to moderate it, to restrain it, and even to subjugate it. It is no less necessary to watch over our imagination, in order to repress its sallies, and to prevent it from in- volving us in projects which correspond not with the order of God ill our behalf. Our memory recalls with pleasure that which may con- tent it, flatter it, nourish self-love ; while it easily forgets the duties imposed on it by God and men ; it is necessary to direct it, to restrain it, to call it to duty. Our will abandoned to itself betakes itself only with pain to that which grieves it, to that which thwarts it ; it embraces only with difficulty the duties which the lavv^ of God and the obligation of our vocation impose upon us. It likes, on the contrary, what contents it, what satisfies it, what gives it some pleasure ; it is necessary then to submit it to the 3'^oke of the law, to prevent it from sur- rendering itself to that which is forbidden, and oblige it to subject itself to that which is ordained. Our heart easily inclines towards creatures ; it easily at- taches itself to objects which appear to it good, useful, agreeable, and even gives preference to what may draw it to evil ; it is necessary then to regulate its affections, to turn it from creatures, to attach it inviolably to God, our sovereign good and our last end. Is it thus that we have comprehended this sort of mor- MORTIFICATION OF THE MIND. 345 fifi cation ? How have we directed the thoughts of our minds, the affections of our hearts, the acts of our will, the sallies of our imagination ? What mortifications have we practised on this subject? Have we realized that God alone can give us the strength necessary to direct towards Him the faculties of our soul ? Let us often then address to him this prayer of the royal prophet : 0 Lord God of hosts, convert us, and show Thy face, and we shall he saved. — Ps. Ixxix. 20. Pause. Act of Contrition. — I acknowledge in Thy presence, O my God, the bad use I have made of the faculties of my soul. Instead of meditating on Thy perfections and Thy designs in my regard, I have often thought only of the world and of myself ; instead of attaching myself to Thee, my will has inclined only to vanity and trifling ! Pardon, O my God, through the merits of Jesus Christ and through the intercession of Mary. I make the resolution to TWO HHNDKED AND FIFTEENTH SUBJECT. ON THE MORTIFICATION OF THE MIND AND THE JUDGMENT. Bow down thy shoulder and bear her, and be not grieved with her bonds, — Eccles. vi. 26. The immortification of the mind and the judgment may - become the source of a multitude of vices and the princi- ple of damnation. An unmortified spirit is ordinarily inquisitive, anxious to know everything, to understand everything. It is proud, self-sufficient, haughty, and can suffer neither contradiction nor remark. It is disquieted, meddling, wishing always to seem in the right, to rule in everything and over everything. It contends, cavils, dis- putes without ceasing, and is never satisfied unless every one submits to its own manner of seeing and comprehend- 34G PARTICULAR EXAMEN. ing. It assumes to itself tlie liberty of critically examining the conduct of others, in order to have the pleasure of condemning them and prefering itself. Full of the good opinion of himself, the unmortified re- ligious is never willing to be in the wrong, and if he is contradicted, it suffices to lead him to murmurs and im- patience. He abounds so much in his own conceit, that he believes himself capable of everything, and to have no need of advice from any one, not even from his superiors. The least trial, a humiliation, a want of emploj^ment, leads him to murmuring, to impatience ; such discourage him, and suggest to him extreme measures. A desire for the glory of time causes him almost to forget that of eter- nity. Let us examine now whether we have not some part in these fatal dispositions. Do we not abandon ourselves to pride, to curiosity, informing ourselves of all that passes, of all that is said ? Have we not the passion for washing to reason about everything; for meddling with many things which do not concern us ? Are we not filled with ourselves and our ability, be- lieving ourselves capable of undertaking everything and doing everything ? Have we had the strength and courage to arrest the levity of our mind, which entangles itself in a thousand vain reasonings, which is eager, which troubles itself, which disquiets itself with everything, except with becoming humble, submissive and prudent? Have we cared to avoid all obstinacy, all stubbornness, and under pretext of firmness of mind, have we not had the weakness to persist in an opinion which we have advanced, even when we saw its falsity ? After these re- flections, have we not great need to say with David : Cre- ate a clean heart in me, 0 God, and renew a right spirit within my bowels. — Ps. 1. 12. MORTIFICATION OF THE WILL. 847 Pause. Act of Contrition. — Wliat subject of shame and of con- fusion for me, O Jesus, when I see Thee, Thee the Divine Word, the AVord of the Celestial Father, the Eternal AVis- dom, entering into the world, not to accomplish Thy will, which nevertheless was so right, so just, but to mortify Tny spirit, and Thy will, in doing that of Thy Father ! I ask Thy pardon, consequently, O my Saviour, for all the immortifications of my spirit and my judgment ; I ask of Thee this pardon by Thy infinite merits, and by the inter- cession of the most Holy Virgin. I make the resolution to TWO HUNDEED AND SIXTEENTH SUBJECT. MORTIFICATION OF THE WILL. Father, not my will, but Thine, be done. — S t. Luke xxii. 42. In consequence of the sin of our first parents, our will is so vitiated that it ceases not to tend to indejiendence, to obstinacy, and to the accomplishment of its unruly de- sires ; it wishes to dispose of itself, to conduct itself ac- cording to its own views, its inclinations, its penchants ; to choose its occupations, its employments, as well as the manner of exercising them. The man w^ho, notwithstanding the aid of grace, has not . conquered his own will, can endure neither submission, in- convenience, nor restraint; he wants every desire satisfied in his own way, without regard either to the authority which he contemns or to the scandal which he gives. Let us examine now how it is with us on this subject, and whether we have any resemblance to our Divine Model, who says : I came down from heaven^ not to do My own will, hut the will of Him that sent meP The man who has subdued his own will seeks not his 1 St. John vi, 38. 348 pahticulaii examen. own pleasure in wlnit he does; he has.no choice either for his eni})loyinents or for the manner of exercising them, but refers altogether to obedience. His submission is such that none ever hear him pronounce the words I will, or 1 will not. His greatest attraction is obedience, submission, and dependency. Is this a portrait of ourselves ? and can we say with our Adorable Saviour ; Behold I come ; in the head of the book it is ivritten of me to do thy will, 0 Lord . — Heb. X. 7 ; Ps. xxxix. Act of Contkition. — I have indeed cause to tremble, Lord, when I consider that Thou canst only recompense in Paradise the actions conformable to Thy will, and when I recall having acted so often without attention and with- out a real desire to please Thee. Yes, O my God, I seek Thy pardon for having so often gratified my own will ; I pray Thee, by the merits of Jesus Christ and by the inter- cession of Mary, to grant me grace to renounce in all things and all places my own will, in order to do Thine. I make the resolution to TWO HUNDKED AND SEVENTEENTH SUBJECT. MORTIFICATION OF SELF-LOVE. If thou give to the soul her desires, she will make thee a joy to thine eaemies.— Eccles. xviii. 31. Our self-love, the excessive love of ourselves, is one of the greatest obstacles we have to surmount to reach heaven, because it leads us without ceasing to attach our- selves to the satisfaction of the mind and of the senses; that is to say, to a life wholly natural; to fiy from the cross and penance, without which nevertheless there is no salvation for us. Yet is it not thus that we live ? Have we not the fatal habit of seeking only what pleases us, what flatters us? MOKTIFICATION OF SELF-LOYE. 349 Are they not our own interests, oiir ease, our gratifica- tions, that we have in view in most of our actions ? Instead of seeking* only the glory of God in our em- ployments, have we not sought ourselves? have we not desired with too much eagerness the praises and ap- plause of men ? have we not been grieved, pained, cast down, when we have heard others praised, congratulated on their virtues, on their successful doings, the advanta- geous results they have obtained in their employments ? Is it not this self-love that renders us so conceited, so self-opinionated, and that causes us to listen unwillingly to the advice, the counsels, the representations address- ed to us? Is it not this self-love which renders us so blind to ourselves that we only see ourselves on the fair side, and do not perhaps know our ruling passion, which is the greatest obstacle to the oj^erations of grace in our souls ? When we act through self-love, do we perceive it ? Do we know well, are we well convinced that everything that is done solely through self-love is lost for eternity that it will be a frightful misfortune if through self-love we should jDut ourselves in the place of God, by referring to ourselves the glory of all that we do ? Let us consider attentively that the prophet king spoke for us as much as for himself when he said : Not to us, 0 Lord, not to us, hut to Thy name he glory. — Ps. cxiii. 1. Pause. Act of Contrition. — I have loved myself too much, O Lord, and behold the principal cause of all my sins. Up- root this excessive love of myself which renders me so blind to my salvation, and so insensible to the inter- ests of Thy glory ; destroy it, or all that Thou hast done to save me will be unavailing to me. I ask Thy pardon for the many sins my self-love has caused me to com- mit ; deign to gi*ant me, by the merits of Jesus Christ 350 PARTICULAR EXAMEN. and by the intercession of Mary, the grace to combat it henceforth to the end. / make the remlution to TWO HUNDEED AND EIGHTEENTH SUBJECT. MORTIFICATION OF MEMORY. I remembered, 0 Lord, Thy judgments of old, and I was comforted.— Ps. cxviii. 52, It is not for our own pleasure that God has given us memory, but rather for His glory and our salvation ; that is to say, to impress on our minds the remembrance of His favors, to render Him continual thanksgivings for them, and to bring back to ourselves the recollection of our failings, in order to repent of them, and obtain for- giveness. We abuse this faculty then whenever we employ it to recall to ourselves, through motives unworthy of a Chris- tian, those recollections that flatter our self-love, or lead us to oftend God, to wound charity, justice, or the duties of our jirofession. Let us consider now what use we make of our memory. Do we endeavor to occupy it with a recollection of the bless- ings of God to us, recahing with joy the great mysteries wdiich Jesus Christ accomplished for our salvation ; the grace of baj^tism, of our confessions, of our communions ? Do we recall with gratitude the good offices of Mary in our behalf, the services which our guardian angel renders us? Have we sometimes recollected the wrong we have done to God by our sins, in order to excite ourselves anew to profound repentance for having committed them ? Have we removed from our memory the subjects of dis- pleasure we may have had against our brothers ? Einally MORTIFICATION OF THE IMAGINATION. 851 have we made the use of this faculty which God demands of us ? Can we say with David : I xmll he e)nployed in Thy commandments;^ with the holy king Ezechias, I will re- count to Thee all my years in the bitterness of my and again with the Psalmist, I will meditate on Thy command- ments ; and I will consider Thy ways. I will think of Thy justifications ; I will not forget Thy ivords f — Ps. cxvii. 15. Pause. Act of Contkition. — It is to me a subject of truly just grief, O my Jesus, and of truly bitter regrets, to see that my memory has been for so long a time filled with things vain, futile, and perhaps culpable. I ask Thy par- - don for it with all my heart, and I pray Thee to engrave upon it the recollection of Thy presence and of Thy bene- fits, in such a manner that it may never be effaced. Let me rather forget myself than forget Thee, O best of all friends ; I ask Thee this grace through Thy infinite merits, and through the intercession of Mary, who preserved so well in her heart the remembrance of the mysteries of Thy divine infancy. I make the resolution to TWO HUNDEED AND NINETEENTH SUBJECT. MORTIFICATION OF THE IMAGINATION. The heart of a fool is as the wheel of a cart, and his thoughts are like the rolling axletree. — Eccles. xxxiii. 5. We call imagination the faculty by which the mind repre- sents to itself forms, combinations, projects, which often enough have neither existence nor reality. Imagination, left to itself, or badly directed, may become a great obstacle to salvation, by throwing the soul into ^ Ps. cxviii. 78. 2 Isaias xxxviii. 15. 352 PAETICULAR EXAMEN. folly, trifling, and dissatisfactions. St. Theresa calls it the fool of the house ; and, in truth, is it not that which tran- sports us from object to object, when we ought to be united to God by prayer, by meditation ? Is it not the cause of our being scarcely ever recollected, occasioning the loss of valuable time during prayer and meditation, wandering from thought to thought, from project to pro- ject ? Does it not sometimes paint to us the world, its ad- vantages, and its pleasures, in colors so alluring and at- tractive, merely to deceive and seduce us? Does it not sometimes erect itself into a perfidious counsellor, caus- ing us to see some pretended greater good outside the paths of obedience or of our vocation ? Is it not thus, that is to say, by showing us good where it exists not, that our imagination turns us aside from the true road which God has marked out for us ? Let us see now if it is not by acting in this manner that we have misused our imagination. Instead of utilizing this faculty, to take efficacious means for our sauctifica- tion, have we not employed it in tracing delusive images, in forming projects, frivolous, useless, and perhaps danger- ous? Do we not, by the abuse which we make of our imagina- tion, resemble those men, of whom St. Jude speaks in these terms : As clouds without water , which are carried about by winds, trees of the autumn unfruitful, twice dead, plucked up by the roots.'^ Has it not even happened to us to make use of our imagination to combine in ourselves the means of gratify- ing our inclinations, our curiosity, our sensuality, our ruling passion ? Have we not sometimes been even so blind as to ap- plaud ourselves, when by the bad use we have made of it, we have attained success in our bad designs? St. Jud« 12. MORTIFICATION OF THE SIGHT. 353 Oil, liow deplorcable would sucli conduct be, how blama- ble and how criminal. Is it not of those who act thus that St. Paul speaks in these terms : They became vain in their thoughts, and their foolish heart was darkened, wherefore God gave them up to the desii'es of their heart, and they tilled themselves with every kind of iniquity? — Eom. i. 21. Pause. Act of Contrition. — Because I know not how to reg- ulate my imagination, this beautiful faculty is to me the source of many faults for which I ask Thy pardon, O my God ; and through the merits of Jesus Christ Thy Son, and the intercession of Mary, I beg of Thee also the graces necessary to regulate it well in future. I make the resolution to TWO HUNDRED AND TWENTIETH SUBJECT. MORTIFICATION OF THE SIGHT. My eye hath wasted my soul. — L am. hi. 51. Let us adore our Lord, who, to teach us how necessary is the mortification of the eyes, tells us : If thy right eye scandalize thee, pluck it out and cast it from thee, for, he adds, it is expedient for thee that one of thy members should perish, rather than thy whole body should be cast into helU And in truth, how can one hope to preserve his soul in purity and innocence, if he wishes to see everything, to look at everything, to consider everything, to understand everything. One begins by thinking often of what he has seen, he occupies himself with it, he fills his imagination with it ; he next becomes attached to it, he loves it ; and it is thus that death has come up through the windows" of the heedless religious, and his eyes cause his soul to escape from his control. Therefore, with what attention should • St. Matt. V. 29. 2 Jer. ix. 21. 354 PARTICUI^Vll £XAMEN. not the religious who desires to preserve himself pure from the contagion of the world, practise this virtue I If he traverses the streets, he looks only to guide him- self ; he sees nothing, discerns nothing, takes notice of no- thing, he minds neither persons nor things, nor costumes, nor fashions, because his heart is heavenward. A double reason restrains his looks in church — the sanctity of the place, and the fear of giving scandal. If he finds himself in intercourse with the 2 :)arents of the pupils he holds himself in the greatest reserve ; more- over, he knows few persons, he has even a great care not to look at the pupils, except to heep a watch over them, and never to permit himself the slightest gratification. It suffices that an object presents to him the least danger, the slightest sensibility, to withdraw his looks from it, in the fear of sullying his conscience, and losing his soul. The modest religious even deprives himself of the pleas- sure of seeing objects innocent in themselves, as natural curiosities, fine edifices, beautiful fiowers, unless it may be to bless God, who is the first author of them. Is it thus that we do ? What are our habits on this subject ? Would we not be more tranquil, more pious, if we had always been modest, reserved ? Do we consider that our eyes, destined to contemplate heaven, the divine majesty, ought to deprive themselves of everything which might soil them ? Let us say then with the prophet : Turn away mine eyes that they may 7iot behold vanity. — Ps. cxix. 27. Pause. Act of Contkition. — Alas ! O my God, what should not my grief be at the recollection of so many faults committed by the bad use I have made of my eyes ! I have looked 1123011 the world, its customs, its vanities, and the world has entered into my heart to drive thence jieace and tran- quillity ! Pardon me, O my God ; pardon so many faults, MORTIFICATION OF THE HEARING. 355 so many infidelities ; I ask this of Thee through the modesty of Jesus Christ, and that of His immaculate Mother. I make the resolution to TWO HUNDEED AND TWENTY-FIEST SUBJECT. MOKTIFICATION OF THE HEARING. A good ear will hear wisdom with all desire. — Eccles. hi. 31. Our ears, like the other senses of our body, were conse- crated to God in holy baptism ; the minister of religion addressed to them the same words which Jesus Christ em- ployed to restore hearing to the deaf man : Be thou opened? Be thou opened to hear the Word of God ; be thou opened to listen to pious instructions ; be thou opened to hear the voice of the beggar, who, in his indigence claims thy aid ; be thou oxiened to hear the voice of the child, who de- mands of Thee the bread of Christian instruction. It is then for this glory and for our salvation that God has given us the use of hearing, and not to procure by its means vain gratifications ; still less to serve as an instru- ment of sin. Thus he who comprehends this truth avoids with care everything which might not correspond with the designs of God in his regard. The mortified religious makes it a duty of conscience to himself never to lend an ear to vain and useless conversa- tions ; to such as may be contrary to charity, to the re- spect due to authority, to edification, or to such as might savor of the maxims and vanities of the world ; neither does he listen to foolish and dangerous songs. Is it thus that we have understood our duty ? Have we avoided listening to discourses worldly, frivolous, and ca- pable of leaving us undesirable recollections ? Have we been scrupulous never to listen to a word contrary to the > St. Mark vii. 34. 356 PARTICULAR EXAMEN. respect due to those placed over us ; contrary td the duty of piety and fervor — and if we have not been able to impose silence, have we at least testified our displeasure ? Have we had the courage to quit the place and the com- pany of those whose words were not edifying ? Have we said with the royal prophet: The wicked ham told me fables^ hid not as Thy law.'' I have done judgment and justice ; give me not up to those who slander me. — Ps. cxviii. 121. Pause. Act of Contrition. — O my God ! have pity on me and pardon the bad use I have made of the sense of hearing ! I ought only to have employed it in listening to Thy word, and the interior voice of Thy grace ; and I have used it to listen to trifles, and often vanity ! Pardon me then, I pray Thee, this abuse, this sort of profanation of a faculty, which should have been entirely consecrated to Thee ; I ask for this pardon, by the merits of Jesus Christ and the intercession of Mary. I make the resolution to TWO HUNDKED AND TWENTY-SECOND SCBJECT. MORTIFICATION OF THE TASTE. 'VMiose God is their belly ; and whose glory is their shame ; who mind earthly things. — Phil. iii. 17. It was by the sense of taste that sin was introduced into the world ; it was for having eaten of the forbidden fruit that our first parents were condemned to sorrow, to sick- ness, to the miseries of life, to death. It is also through this sense that so many persons are lost, are damned. Many have fallen by the edge of the sword, says the Holy Spirit, but not so many as have perished by their own tongue.^ Although a religious may not have to fear the like ex- 1 Ps. cxviii. 85. * Eccles. XX viii. 22. MORTIFICATION OF THE TASTE. 857 cesses, he should nevertheless guard himself against sen- suality, in order not to fall into the defects of which St. Bernard speaks : “ There are some religious,” says he, ‘ who seem to have better studied the counsels of Hippocrates and of Galen, than those of Jesus Christ, and this is what the}^ prove by the knowledge which they have of the espe- cial properties of the divers aliments which are served up to them ; this, say they, is bad for the head, that for the breast, this for the stomach, that gives the colic !” There are others who appear to be in the world only to eat ; the care of their stomach absorbs all their faculties ; a want of appetite afflicts them ; they eat to have the strength to walk, and they walk to be able to eat ! O what baseness ! what degradation ! This is not the case with the true religious ; regarding himself as a poor person who receives alms, he takes with gratitude what is given him ; if he has to do himself some violence, to overcome some repugnance, he offers it to God, remembering that in quality of sinner he would bo condemned to be nourished with fire and flames, if God had called him to Himself on such a day or at such a mo- ment of his life ! If he knows that a thing is hurtful to him, he leaves it without others perceiving it, if he can. He considers that many persons better than he are worse treated, have more to suffer than he ; that the absolute Master of all things, the sovereign of the universe, our Lord Jesus Christ, and his Apostles, oftentimes wanted bread. The mortified religious, knowing very well that the soul profits by what we retrench from the body, makes it a a duty to himself to practise at each repast some mortifi- cation ; sometimes by depriving himself of that which pleases him the most; at other timesby retrenchingsomething. He makes it a rule never to eat or drink outside of the common repast, especially without permission. He never 358 PARTICULAR EXAMEN. talks either of eating or of drinking ; he contrives even to never think of them. Do we so act? Are we careful to take nothing between meals ? Do we receive with gratitude what the commu- nity has served up ? Far from rejoicing when the food is not to our tjiste, have we not murmured, and have we not even communicated to others our impressions on this sub- ject? Ill a word, have ive followed the example of our Lord, remembering that during His life He lived on alms, was often exposed to want even necessaries, and that at His death He wfis given to drink gall and vinegar ? ^ Let us consider that he who is too much occupied in preserving the life of the body, exposes himself to lose that of the soul ? Are we attentive to nourish our hearts in listening to the reading, whilst we give our body the necessary nourish- ment ? Do we meditate on what our Lord says : Labor not for the meat which per'isheth, but for that ivhich endureth unto life everlasting^ which the Son of Man will give you ? — St. John vi. 27. Pause. Act op Contrition. — O my Saviour and my God ! I pros- trate myself humbly at the foot of Thy cross, where Thou didst expiate by such cruel sufferings my daintiness and the petty cares which I accord to my body. I pray for Thy pardon, O good Jesus, and the grace to correct my- self through Thy infinite merits and through the interces- sion of Mary. / make the resolution to 1 St. Matt, xxvii. 34. OUB hepasts. 359 TWO HUNDRED AND TWENTY-THIRD SUBJECT. DISPOSITIONS IN WHICH WE SHOULD TAKE OUR REPASTS. Not on bread alone doth man live, but in every word that proceedeth from the mouth of God.— St. Matt. iv. 4. To enter into the views of Jesns Christ, our adorable model, and to perform this action as a true religious, have we gone to the refectory through submission to the will of God, and not through inclination and to satisfy nature ? Have we approached the table with modesty, and have we taken, as true children of God, and as from His hand, the nourishment of which we had need, as a poor person would take it who received it in alms ? Have we made with piety and modesty the prayer be- fore and after repast, in order to testify to God our grati- tude for His goodness in providing for our wants, and to ask of Him the grace to make a good use of the strength which the food would give us ? Has the thought of the privations to which a large num- ber of persons are condemned, made us seize the occasion to offer to God some sacrifice? Has the recollection of the gall and the vinegar which were given to Jesus Christ to drink on Calvary, made us find everything delicious which was served up to us ? Have we not permitted ourselves to establish compari- sons between what is served to us and what is served to others, to examine whether the aliments suit our taste, our daintiness, either in quality or quantity ? When our de- sires have not been satisfied, have we not grown impa- tient ? have we not murmured in thought, and even some- times in words, forgetting that we might perhaps have been condemned to even much greater privations if we had remained in the world? Have we not sought to justify our complaints by alleg- ing reasons of health, our fatigues, our occupations, with- 360 PARTICULAR EXAMEN. out considering that ^ye might scandalize the whole com- mnnity, by introducing into it a spirit of sensuality and a spirit of iniinortitication ? Have we reflected on the base- ness of such conduct, the result of which is to live only for the body and its gross pleasures? To preserve ourselves from this blindness, have we entered into the sentiments of David, who in remembering his sins said : I did eat ashes like bread, and mingled my drink with iveeping? — Ps. ci. 10. Pause. A.CT OF Contrition. — Thou werl pleased, O my Divine Jesus, to subject Thyself to drink and to eat, in order to teach us to sanctify our repasts ; and nevertheless, far from imitating Thee in the practice of Thy privations, it would be my choice to suffer no want, to be served even better than many persons in the world. I am confused and humiliated at it, O my sweet Saviour, and I ask Thee, through Thy infinite merits and through the mediation of Mary, the grace to be more reserved and more mortified in future. I make the resolution to TWO HUNDKED AND TWENTY-FOURTH SUBJECT. SILENCE. If any man think himself to be religious, not bridling his tongue this man’s religion is vain. — S t. James i. 26. Silence, considered in a religious point of view, is a vir- tue which regulates the use of speech, teaches us to keep silence when we ought not to speak, and to speak when duty requires it ? We should keep silence in the times and the places in- dicated by the rules ; in the time, that is to say always, unless necessity exacts the contrary. We should keep si- SILENCE. 361 lence in the places indicated by the rules, as in the chapel , in the refectory, in the dormitory, in walking, in the house, or in the streets. When it is necessary to break silence, we should sj^eak little, and in a low voice, and give others time to express their sentiments. None are so disagreeable as those per- sons who talk without ceasing, who claim always to have something to add to what others have said, to recount a thousand events in which they have taken some part. We should watch over ourselves never to wound truth, charity, or propriety ; never to speak but approvingly of persons who are absent ; never to fail in respect to those who have any authority, either ecclesiastical or civil; never to make known what regards our institute or our com- munity ; never to communicate our thoughts to persons from without ; never to bestow confidences on them, or to receive any from whomsoever it may be. Is it thus that we have acted ? Have we kept silence in the times and places designated by the rules? Howe Ave avoided Avhatever might have troubled silence and good order, as speaking too loud, making a noise in walking, in opening and closing doors ? When it has been permitted us to speak, have we done so in a low voice ? Have we avoided, in our conversations, all that might displease God, and wound charity ? Have we been faithful to these practices, with a view to please God, and obey the rule we have embraced? Let us say then with David : Set a watch, 0 Lord, before my mouth, and a door round about my lips ; ’ and with the wise man : Who will set a guard be- fore my mouth, and a sure seal upon my lips, that I fall not by them, and that my tongue destroy me not. — Eccles. xxii. 33. Pause. Act of Contiution. — How many sins have I not com- • Ps. cxl. 3. 3G2 PAPtTICULjVIl EXA^IEN. iiiitted by the indiscretion and the multitude of my words, 0 my God! I have troubled the good order of the house, • 1 have wounded the reputation of my neighbor, I have | scandalized my brothers, I have despised Thy counsels, I ! have sullied my conscience 1 I ask Thy pardon for it, through the merits of Him who made His voice heard only for Thy glory and the salvation of souls; and through the intercession of Mary and of Joseph, who have taught us by their example to keep so profound a silence. I make the resolution to TWO HUNDEED AND TWENTY-FIFTH SUBJECT. FAULTS AGAINST SILENCE. Eveiy idle word that men shall speak they shall render an account for it In the day of judgment. — St. Matt. xii. 36. If useless words must be punished, what ought one to think of those which are criminal, which oifend God, which wound charity; of those words which scandalize our neigh- bor, by leading him to do evil; of those words of murmur- ing, of complaint, of recriminations which bring disorder into a community, and discord among the members who compose it ? Where there are many words there is oftentimes want;^ there also are many faults, and perhaps many sins, many violations of the rules and the commandments ; was it not foreseeing this disorder that led St. James to tell us that the tongue, although apj^earing a small thing, is neverthe- less capable of doing things of gTeat consequence : The tongue, sa 3 ^s he, is a fire, a world of iniquity. The tongue is placed among our members which defileth the whole body, and infiameth the luheel of our nativity, being set on fire by heCi.^ I Prov. xiv. 23. 2 St. James iii. 6. ADVANTAGES OF SILENCE. 303 In order not to fall into these disorders, have we watched over our words ? have we been very careful not to utter a single one capable of offending God, of wounding charity, and of scandalizing our neighbor? have we not often in- terrupted good order, by speaking either without neces^ sity, without permission, or too loud ? Let us never for- got these words ; If any man offend not in word, the same is a perfect man. — St. James iii. 2. Pause. Act of Contrition. — My God, I most humbly ask Thy pardon for all the sins I have committed by my w^ords^ in- discreet, imprudent, ill-timed, and contrary to good order and charity. Grant me, through the merits of Jesus Christ and through the intercession of the most Holy Virgin, the grace to correct myself of all these defects. I make the 7'esolation to TWO HUNDKED AND TWENTY-SIXTH SUBJECT. ADVANTAGES OF SILENCE, lu silence and in hope shall your strength be. — I saiah xxx. 15. He that keepeth his mouth and his tongue, keejjeth his soul from distress ; > and if it can be said that where there are many words there are also many sins, it can also be said that where there are few words there are few sins. It is for this reason that the Holy Spirit tells us that Tf any man offend not in word, the same is a perfect man ; ^ for he who would not wish even to speak a useless word, will he per- mit himself ill-timed words, unguarded words, words con- trary to charity? will he permit himself murmurs against authority, rejoinders, remarks ojiposed to obedience? no, without doubt ; and farthermore, is it not evident that si- 1 Prov. xxi. 23. 2 St. James iii. 2. 364 PARTICULAK EXAMEN. leuce is one of the best means the soul can emplo}!^ to acquire recollection, interior spirit, and a sense of the presence of God? Silence is the guardian of innocence, the master of the ' spiritual life, the foundation of prayer, the strength of the soul, and the gate of salvation. Speaking little to men, the soul can speak often to ' God ; and reciprocally, God finding it always alone, al- ways separated from the tumult of conversations, and from the embarrassments of the things of earth, can make His sweet voice heard in it, speak to it heart to heart, and fill it with consolations, and an inclination for His service. The soul thus recollected, thus united to God, has a great facility for prayer, for meditation, and for the life of the mind and of the heart ; everything in it is serious and worthy of its vocation ; everything in it tends to its salva- tion, to that of its neighbor, and to the glory of God. Is it thus that we act? Do we guard our souls? Do we preserve ourselves from the frivolity, from the contin- ual faults which are the bitter fruits of violating silence ? Do we speak more frequently and more willingly to God than to men? Do we listen to His sweet voice? Do we follow its salutary inspirations ? Let us endeavor then to imitate our Divine Master, of whom it was prophesied that He would not contend, that His voice would not be heard in the public places.^ Let us follow also the counsel which St. James gives us : Let every man he swift to hear, but slow to speak ; « and then we may say with St. Paul : Our conversation is in heaven . — Philip iii. 20. Pause. Act of Contrition. — Alas, Thou knowest better than I, O my Saviour, the advantages I would have procur- ed if I had kept silence better! How many griefs, how 1 Isa. xlii. 2. ^ gt. James i. 19. VIOLATION OF SILENCE. 3G5 disappointments, how many sins the less ! How many merits the more ! In asking Thy pardon for all my faults against this precious virtue of silence, I ask Thee through Thy infinite merits and through the intercession of Mary, the grace to be very faithful to a practice so important. 1 make the resolution to TWO HUNDRED AND TWENTY-SEVENTH SUB- JECT. FATAL CONSEQUENCES OF A VIOLATION OF SILENCE. He that useth many words shall hurt his own soul.— Eccles. xx. 8. In the multitude of words there shall not want sin. — Pkov. x. 18. If any man think himself to he religious, not bridling his tongue, hut deceiving his own heart, this man’s religion is vain? Whence St. Bernard concludes that he will never be reli- gious who does not restrain his tongue. No, he will never be united to God, who gives himself up to the passion for talking; he will never be a man of pra^mr, because one cannot pass easily from the conversation of men to that of God ; he will never enter into the spirit of the rule, since he violates one of its principal points. He will scan- dalize his brothers, and become insensibly the ruin of his community; for disorders, divisions, contentions, reign everywhere where silence does not prevail. To speak without ceasing soon becomes a necessity, for a religious who knows • not how to restrain his tongue ; then he talks for the sake of talking ; he says everything that he know’s, and sometimes what he does not know ; he has often to blush for having told that on which he should have kept silence, for having related questionable facts ; but nothing can repress his passion for talking. He knows, and he relates to whoever will hear him, a thousand stories more or less scandalous. Nobody is sheltered from his 1 St. James i. 26. 366 PARTICULAR EX AMEN. criticism ; this one has a certain defect, that one'has not a certain virtue If there is a discontented one in tli<» house, he fails not to put liiniself in comninnication with liim, not to bring him back to better sentiments, but to enter into his views, to chime in with his opinions, and consequently to trouble him always, more and more. As deep calleth always on deep,^ the religious violator of silence is not alwa 3 ^s slow in rendering himself guilty of rash judgments, of slander, and often even of calumnies. He makes himself, so to say, the newsmonger of the com- munity Avhich has the misfortune to count him one of its members ; he finds himself almost always implicated in the petty circles of criticism and of complaint ; more un- happy still, if he scatters abroad the evil sentiments of his heart. It is thus that such a religious becomes the scan- dal of his brothers, and the destroyer of good order and regularity. Woe, then, to the religious who speaks without scruple on all occasions which offer ! Woe to him who seeks these occasions, who originates them, who encourages them either at home or abroad ! How many sins does he not commit J Sins against charity, against truth, against the respect due to superiors ; sins of scandal, which de- stroy the spirit of the vocation, and which ruin souls. Have we not already taken some steps in a path so dan- gerous ? Let us comprehend fully, how much reason St. J ames had for saying : The tongue is a fire, a world of in- iquity, which defileth the whole body. — St. James iii. 6. Pause. Act of Contrition. — Ah ! Lord, it is to me Thy Holy Si:)irit addresses itself, when it sa^^s : He that hath no guard, in his speech shall meet icith evils.^ I am crushed under the weight of evil which I have caused by my tongue, and soon I must render to Thee an account of it. I should never ’ Ps. xli. 8. 2 Prov. xiii. 3. LIFE OF THE SENSES. 387 bo able to stand before Thee, Lord, if Thou shouldst judge me with strictness. Pardon me, I pray Thee, by the merits of Jesus Christ, and by the intercession of Mary. I make the resolution to TWO HUNDEED AND TWENTY-EIGHTH SUBJECT. LIFE OF THE SENSES. The sensual man perceiveth not the things that are of the spirit oi God. —I. Cob. ii. 14. The life of the senses, in the language of religion, is the existence of a man who, in his heart, would not wish to render himself criminal, but nevertheless indulges in nearly everything that he believes capable of satisfying his ap- petites, or of flattering his inclinations. Such a religious seeks to know all that passes both within and without his community ; almost devoid of God, he likes to fill his mind with the news of the world. He willingly takes part in agreeable conversations, even though charity is wound- ed therein, above all, if the question is against some person to whom he has little affection, for or against whom he has some resentment, some jealousy, some antipathy. He likes to see everything that ofiers itself to his attention, and although he knows by experience to what dangers he ex- poses himself, he wishes to know all, to hear all, to inves • tigate all. Not only does he not practise mortification, but he is unwilling to suffer any privation, either in health or sick- ness. If we had power to penetrate into the interior of this soul, abandoned to the inclinations of the senses, we should discover there a flux and reflux of all manner of thoughts, of self-love, of curiosity, of sensuality, of vain- glory. His heart is tormented by a thousand attach- 3G8 TAETICULAR EXAMEN. ments, which in time divide it and tyrannize over it. Hig imagination is always busy seeking new means of relieving its ennui, and of 2 )assing time idly. He would not wish to do what is formally forbidden, but he would wish, u^-) to a certain 2 :)oint, that what he desires were permitted. AVill he sto}) there ? No ; for, neglecting the greater j^art of his duties, committing a multitude of small faults, he will fall little by little into great ones, and soon into a fatal unconcern. Let us examine, now, what life we live : whether it is the life of the SjDirit, the life of grace, or the life of nature and of the senses ; what sacrifices we impose on our mind, on our heart, on our imagination, on our ej'^es, on our tongue, on our taste. Let us beware, for St. Paul tells us j^osi- tively, If you live according to the flesh, you shall die? Let us bear, then, always about in our body the mortification of Jesus, that the life also of Jesus may be made manifest in our bodies. — II. Cor. iv. 10. Pause. Act of Contrition. — I am terrified, Great God, at be- holding how far I have become estranged from Thee, by the unmortified use of my senses. Alas ! they should have served to draw me to Thee by love and gratitude, and they have scarcely served for anything but to satisfy my body and the inclinations of corrujit nature. Pardon, 0-my God, pardon me, by the merits of Jesus Christ, my divine model, and by the intercession of Mary, conceived without sin, 1 make the resolution to * Rom. viii. 13. SIMPLICITY OR RELIGIOUS CANDOR. 369 TWO HUNDKED AND TWENTY-NINTH SUBJECT, SIMPLICITY OR RELIGIOUS CANDOR. He that walketh uprightly shall be saved. — P kov. xxviii. 18 . Simplicity, or religious candor, is a yirtue which leads the religious who possesses it, to conduct himself in every- thing with all possible frankness and sincerity. He avoids in his dress, in his demeanor, and in his gait, everything which might savor of affectation, of a studied and worldly air. Knowing himself perfect^, he repels with care every thought, and much more every desire of honor and of elevation.* Without forgetting what the laws of prudence and discretion ordain as to speaking or keeping silence, he will never permit himself the least dissimulation, the least falsehood, even though he should suffer thence some pain or humiliation. One remarks in his words nothing that savors of pretension or the desire to draw attention on himself. He speaks with kindness to his inferiors, with cordiality to his equals, with frankness to his superiors. His reddi- tions are sincere and just ; his only desire is to be directed 4id not esteemed. In a word, the simple and candid religious, seeking only «lod, desiring only God, counts as nothing all that tends only to the earth, or to the glory which men give to one another. Is it thus that we act ? Are we simple and modest in our thoughts, in the sentiments of our heart, in our de- sires, in our affections ? Are we simple and candid in our words, in our demean- or, in oui’ behavior, in our whole conduct ? Do we compre- hend this beautiful saying of St. Paul : Do ye all things without murmurings and without hesitations ; that you may he ^70 rARTTCULAR EXAMEN. blamelei^s and sincere children of God, without reproof, in the midst of a crooked and perverse generation, among whom you shine as lights in the world. — Phil. ii. 14. Pause. Act of Contrition. — O my God ! how little have I imi- tated Thy well beloved Son, in the simplicity of His words, of His actions, and in His conduct among men ! I have desired to make myself remarked, to make myself esteemed, to make myself appreciated, and this is why I have so little sought to please Thee ! Pardon me, O my God, through the merits of that same Son Jesus Christ, my di- vine Kedeemer, and through the intercession of Mary, His august Mother. I make the resolution to TWO HUNDRED AND THIRTIETH SUBJECT. PRUDENCE. Be ye therefore wise as serpents and simple as doves. — St. Mark x. 16. Prudence is a virtue that enlightens our minds, and causes us to take the surest means to attain our end, that is to say, to serve God and sanctify ourselves. Prudence will lead one, before speaking or reaching a conclusion, to examine whether the thing be worthy, or whether he will be likely to felicitate himself, or repent of having spoken such a word, indulged in such a conversa- tion, written such a letter, engaged in such a proceeding or taken such a measure. It will lead one to ascertain wheth- er the means to be employed be suitable, just, legitimate, and whether as a religious he may act on his own respon- sibility. Prudence leads us to compare the present and the fu- ture with the past, what we are to do with what has been done ; to compare the circumstances in order to PEUDENCE. 871 draw from them consequences useful to our guidance, in perplexing moments and circumstances. Prudence requires that we act calmly and without pre- cipitation, that we reflect seriously, and that in cases some- what critical, we consult persons sagacious and disinte- rested, la3dng open all things to them with the greatest sin- cerity. Prudence demands also that we avoid meddling in things which do not concern us, and forbids us to take part in the dissensions which may occur between i^ersons to whom we owe respect and deference. Prudence should be founded on religious and superna- tural motives, without which it would only be a human prudence and without merit before God. Has such been the rule of our conduct ? Have we put in practice these rules of Christian prudence? In the va- rious circumstances of life, have we taken the means most proper to guide us in the path of virtue ? Have we not exposed ourselves to the danger of compromising the inte- rests of religion, and those of our ministry, by speaking, writing, or acting, without reflection, without counsel, with precipitation, and perhaps even with passion? Have we addressed ourselves to God to ask of Him His light in dif- ficult cases, and have we placed ourselves in His hands, remembering these words of St. Paul : The wisdom of the flesh is death ; but the wisdom of the spirit is life and peace.— Rom. viii. 6. Pause. Act of Contrition. — My God ! I most humbly ask Thy pardon for all the faults I have committed against the prudence and wisdom with which Thy spirit would have inspired me, if I had consulted it. Grant me this par- don through the merits of Jesus Christ, and through the intercession of Mary, my august Queen. 1 make the resolution to 372 PARTICULAR EXAMEN. TWO HUNDRED AND THIRTY-FIRST SUBJECT. DISCRETION. Forsake childishness, and live and walk by the ways of prudence. — Prov. ix. 6. Discretion is a quality of the soul which leads us to act with great moderation and great reserve in all our words and undertakings, in order never to wound any person, and never offend God with deliberate intention. Discretion requires that in everything which we say, write, or do, we should keep within the bounds prescrib- ed by the laws of the land, of religion, of truth, and of charity. The discreet religious knows how to keep to himself not only the secret which has been confided to him, but also that which he holds from imprudent and indiscreet per- sons. Aware of the maledictions pronounced against those who trouble peace and union among brethren, he guards against repeating to any one remarks and imprudent confidences which might give pain, wound charity, and injure the peace and union which should reign among brethren.’ If duty imposes on him a declaration, an infor- mation, it is to superiors, and superiors only, that he con- fides it ; and he does this with all the moderation, and all the spirit of faith, of which he is capable. Is it thus that we have acted ? Have we been wise and reserved in oui* words and our judgments, in our behavior, in our necessary intercourse with our neighbor ? Have we been led and directed by the Holy Spirit ? Have we con- sulted Him in perplexing cii’cumstances ? Have we not been so indiscreet as to speak of everything that we know and do not know, and perhaps without consulting either charity or propriety ? Have we comprehended this saying of the Holy Spiiit : There is a time and opportunity for every ’ Prov. vi. 16. ON PAINS AND APPLICTIONS. 373 business .... the heart of a wise man understandeth time and, anmjoer. — Eccles. viii. 5. Pause. Act of Contrition. — How many faults have I not to re- proach myself with, O my God! on this important virtue! Pardon me the many failings which I have been guilty of, and grant me the grace to put in practice the counsel which the Apostle St. James gives us : Let every man he swift to hear, but slow to speak and slow to anger. — St. James i. 19. 1 make the resolution to TWO HUNDKED AND THIKTY-SECOND SUBJECT. ON PAINS AND AFFLICTIONS. If any man will come after Me, let him deny himself and take up his cross.~ST. Luke ix. 23. The cross is everything which troubles us, everything which thwarts us, which opposes our opinions, our desires, our inclinations ; everything which contradicts our hu- mor, our self-love, our will, our manner of viewing things, of judging, of thinking : everything which prevents us from doing that which we would desire to do, and forces us to do that which we would not choose ; everything which prevents us from having that which we covet, and obliges us to accept that which is repugnant to us. We have to bear defects in our neighbor ; that is the cross for us ; our neighbor has to bear them in us ; that is the cross for him. We have not always what we de- sire ; this is our cross. We do not always succeed accord- ing to our wishes ; this is our cross. We are thwarted in our views, in our projects, in our designs ; this is our cross. We have sufferings, disappointments ; this is our cross. We are not where we would choose to be ; this is our cross. 374 rARTICULAK EXAMEN. We are weak, we commit faults that humiliate ns ; this is our cross. We are poor ; this is our cross. We are si ;k, infirm ; this is our cross. We are hungiy, thirsty, tired ; this is our cross. We are in a house which does not suit us, with broth- ers, directors, who do not please us ; we are charged with an employment opposed to our tastes ; we are wearied, fatigued ; this is our cross. We have a distaste for meditation, for prayer, for the virtues which we are to practise ; tliis is our cross. We are wearied in our employment, perhaps even in our voca- tion ; this is a temptation which we must overcome ; this is the cross which we must bear. A misfortune happens to us, bad news reaches us ; this is our cross. A circum- stance draws on us a painful humiliation ; this is our cross. We expected an approval, a word of encouragement ; we have it not ; far from that, we receive a reproof ; this is our cross. How do we bear our crosses? Is it with pleasure? Is it at least with resignation ? Is it not rather by force and by con- straint ? Let us remember that the element of the Chris- tian is the cross ; he is born in its bosom, he should die only in its arms. Let us say, then, with our adorable Master : My Father, if this chalice may not pass away, hut I must drink it, Thy will be done, and not My will . — St. Matt. xxvi. 42. Pause. Act of Contrition. — O my God ! I detest with all my heart this love of myself, which has caused me to commit so many sins, and to lose the merit of so many crosses ; which has rendered me so blind to my true interests, and so insensible to Thy glory. I ask Thy pardon for it, by the merits of Jesus, ignominiously dying on the cross, and through the intercession of Mary, the Mother of sorrow. I make the resolution to WE MUST BEAR OUR CROSS. 375 TWO HUNDEED AND THIETY-THIED SUBJECT. WE MUST BEAR OUR CROSS. He that taketh not up his cross is not worthy of Me. — St. Matt. X. 28 . If the cross never entered into the palaces of the gi'eat, never lodged under gilded ceilings ; if honors, health, and the other advantages of this world exempted any one from it, some might hope to live here below without bear- ing it. But no — the cross is for all ; it is for all times and for all places ; suffering is the lot of our nature ; at our birth we find it before us, and it is that which wrests from us our last breath ; God permits it to be so for reasons, salu- tary, and worthy of the love which He bears us. He wishes thereby to detach us from the world, to give us occasion to expiate our sins, to force us to have recourse to Him. He judges these sufferings useful to our sanctification ; and, in truth, how many Saints would not be this day in Hea ven, if they had not been tried, afflicted, persecuted ! Since the sin of Adam, every creature has almost the right to torment us ; cold, heat, hunger, thirst, sickness, fatigue ; the loss of a relative, a friend, fortune ; a trial, a failure, a want of success ; in a word, a thousand things may become to us subjects of trial and of suffering. Often, also, and we must indeed acknowledge it, we have crosses because we have defects, and we are unwill- ing to take the consequences ; we have crosses because we are humiliated, and our pride is unwilling to endure it ; because others do better than we, which our jealousy can- not bear ; because our sensuality cannot be always satis- fied ; because we have not what we desire ; because we cannot suffer anything either from others or from our- selves ; because we abandon ourselves to our humor ; be- cause we have not accustomed our will to the yoke of obe- dience, and nevertheless it is necessary to be submissive ; 376 r.UlTICULAR EXAMEN. because we would choose to never want for anything ; be- cause we seek our happiness and our consolation here be- low. Thus, and let us avow it, we suffer, because we have made of our passions, of our inclinations, so many tyrants which continually demand new oblations. Without our ever being able to satisfy them. Let us return to better dispositions ; let us suffer, as a duty we owe to God, the troubles which come to us, directly or indirectly, from Him. Let us restrain our passions, and not only shall we have less to suffer, but we shall sin less. Let us say, then, with Judith : Let us believe that these scourges of the law with which like servants we are chastised, have happened for our amendment, and not for our destruc^ tion . — Judith viii. 27, Pause. Act of Contrition. — For the least pain, for the least suf- fering I complain, I murmur, I grow impatient, as if I ought not to suffer anything ; as if, on the contrary, I did not deserve to suffer much. Pardon, Lord, pardon me my immortifications. Strike, retrench, divide in this world, but spare me in the next ; this is the grace I ask Thee, by the merits of Jesus Christ and the intercession of Maiy. I make the resolution to TWO HUNDKED AND THIRTY-FOUKTH SUBJECT. HOW WE SHOULD BEAR OUR CROSS. Count it all joy when you shall fall into divers temptations. — St. James i. 2. Many of the Saints have gone to meet crosses, have strongly desired them, have sincerely besought them. Either to suffer or to die, said St. Theresa. Not to die, hut to suffer, said St. Magdalene of Pazzi. It is enough. Lord, it is enough, said St. Francis Xavier, when the ques- HOW WE SHOULD BEAR OUR CROSS. 377 tion was of spiritual consolations ; but when the queation was of sufferings, it was no longer the same language : Yet more, yet more, he cried. The Apostles having been beaten with rods, ivent from the presence of the council, re- joicing that they were accounted worthy to suffer reproach, for the name of Jesus? Without sufficient virtue to entertain such sentiments, let us at least receive with resignation the pains, the suffer- ings which the Lord sends us, or which our sins, our fail- ings, our indiscretions draw upon us. Let us receive crosses in a spirit of penance, for the remission of our sins ; let us receive them in union with that which Jesus Christ bore for love of us, when He was on the earth ; let us receive them to augment our merits, and to render us less unworthy of the mercies of God ; let us receive them with joy, for crosses are signs of favor which He^ grants to His friends ; as the Angel Raphael said to the holy man Tobias : Because thou wast acceptable to God, it was necessary that temptation should prove thee.^ It was thus, indeed, that David comprehended it when he said : It is good for me that Thou hast humbled me p that is to say, that Thou hast given me a cross to bear ! Is it in this spirit we receive the crosses wdiich God sends us ? Do we bear them with joy and glory, as the standards of the great Monarch of eternity ? Do w^e con- sider that by crosses and afflictions we enter into copart- nership with the Saints, and with Jesus Christ Himself? Do we comprehend the teaching which this Divine Master gives us, in these words : If ariy man will come after Me, let him deny himself, and take up his cross and follow MeJ^ And in the greatest of our troubles do we say with the holy man Job ; Blessed be the name of the Lord? — Job i. 21. Pause. Act of Contiution. — When will it be given me, O my Sa- * Acts V. 4. 2 Xob. xii. 13. ^ py. cxviii. 71. ^ St. Matt. xvi. 24. 378 PARTICULAR EXAMEN. viour ! to liavG no longer such a fear of sufferings ? I know well, nevertheless, that to renounce sufferings, is to renounce the enjoyments of Heaven. I ask j^ardon, O my sweet Jesus, for having offered so much opposition to Thy iiiiixims. Grant me by Thy infinite merits, and by tiio intercession of Mary, grace to make a good use of the sufferings which it shall please Thee to send me. / make the resolution to TWO HUNHKED AND THIRTY-FIFTH SUBJECT. ADVANTAGES OF AFFLICTIONS. Tlirougli many tribulations we must enter into the kingdom of God. — Acts xiv. 21. It is good for me that Thou hast humbled me,' that Thou hast afflieted me, said David- ; and many others, with him, can hold the same language. Many Saints who are to- day in glory, would have been lost without the pains, the afflictions, the crosses which God sent them. We are naturally too much attached to the world, that is to say, to life, and to the satisfactions of the senses ; pains and afflictions separate us from it necessarily. We took too much pleasure in some position ; God permitted us to be removed from it, to make us sigh towards Hea- ven, which, wfflen we possess it, we shall never lose. We were attached to a relative, to a friend ; God deprived us of him, to teach us that He alone is worthy of our affec- tions, our attachment, our love. We meet with an acci- dent, we suffer a loss ; God permits it, in order to teach us that our true riches, our real fortune, are in Heaven only. It is by pains and trials endured in view of God, that we can prove to Him and to ourselves that we love Him, that we are submissive to His will, that we humbly adore His designs. ’ Pb. cxviii. 71. ADVANTAGES OF AFFLICTION. 379 Afflictions, trials, borne with resignation and in union wath Jesus Christ, the man of all sorrows, are of immense value before God. One henedicamus in affliction, says St. Francis de Sales, is worth more than a hundred Deo gratias in prosperity. Moreover, Jesus Christ says in the Holy Gospel : Blessed are they that mourn, blessed are they that suffer.'^ We should even look upon the crosses which God sends us, as the seal of salvation ; for God most af- flicts those who are His friends, in order that they may merit a more glorious recompense. In Heaven, the elect ■w ill rejoice at that which afflicted them on earth ; in Hell, the reprobate will expiate by bitter tears their criminal joys of this world. Is it thus that we have regarded afflictions ? Is it in this spirit that we have received them ? Have we com- prehended this noble lesson which St. Paul gives us on this subject? That which is at present momentary and light of our tribulation, worketh for us above measure exceedingly, an exceeding weight of glory. — 11. Coe. iv. 18. Pause. Act of Contrition. — I ask Thy pardon, O my loving Jesus, for having been, until now, so hostile to Thy cross. I have avoided, as far as in my power, sufferings and hu- miliations ; I have procured for myself enjoyments, per- haps, even by offending Thee ; and there remains to me of them, only remorse of my conscience, which reproaches me with them. Grant me, through the merits of Thy cross, and through the intercession of Mary, Thy holy Mother, the grace to suffer something for Thy love. I make the resolution to ’ St. Matt. V. 5, 10. 380 PAIITICUL.VR EXAMEN. TWO HUNDRED AND THIRTY-SIXTH SUBJECT. OF SADNESS AND ITS DIFFERENT KINDS. The sorrow that is according to God, worketh penance steadfast nnto salvation ; but the sorrow of the world worketh death.— II. Cor. vii. 10. A sad servant dishonors his master, says a pious author. There is a good sorrow, and there is a very bad sorrow. The good sorrow, that which is according to God, is calm and tranquil ; very far from casting down and discourag- ing, it gives strength and energy ! One may even call it joyous sorrow, because it is always accompanied by the unction of grace, which renders sweet the tears which it causes to flow ; it is the sorrow of the Saints, it is that which has conducted them to Heaven ! Ah ! is there any- thing more consoling for the Christian, than to know that a few tears extinguish the flames of Hell ? At the sight of those which we pour out over our sins. Divine justice becomes disarmed. No ! God cannot punish a repentant and sorrowing heart : what can be more consoling ! But there is also a bad sorrow ; it is that which over- whelms the proud man, when he has not succeeded in his projects, or when he is not appreciated as he would de- sire ; a sorrow of sullenness when he is opposed, when he has not what he would wish ; a sorrow of immortifi- cation when he cannot gratify his tastes, his desires, his inclinations ; a sorrow of trouble and impatience, which results from his want of virtue, from the remorse of a badly-regulated conscience ; a sorrow of punishment, when he has had the unhappiness to suffer himself to fall into some fault, to be guilty of some imprudence, to take some false step. Let us see what are the causes of our chagrin, of our sorrow. Is it the offence to God, or the humiliations in- separable from our state? Do we often inquire' with the royal prophet ; Why art thou sad, 0 my soul, and why dost CAUSE OF TEOUBLES AND SOEKOWS. 381 thou disquiet me?'^ Let ns render to ourselves an account of the causes and of the effects of our sorrow. Let us take care that a bad sorrow does not take possession of our heart; let us follow the counsels which the Holy Spirit gives us : Drive away sadness far from thee, for sadness hath killed many, and there is no profit in it . — Eccles. xxx. 24. Pause. Act of Contrition. — If the sorrow that I feel was caused only by the injury that my sins have done to Thee, O my God, or by the trouble which I have caused my neighbor, or the wrong that I have done him, it would be reason- able; but my sorrow has another source; it is my self-love ihat has been wounded, my pride that has been humbled, it is my nature, my desires, which have not been satisfied. I pray Thy pardon. Lord, for having given myself up to such a pernicious sorrow ; grant me this pardon, by the merits of the just sorrow of Thy Son, and by the griefs of Mary at the foot of the cross. I make the resolution to TWO HUNDEED AND THIETY-SEVENTH SUBJECT. THE CAUSE OF TROUBLES AND SORROWS. The way of peace they have not known. — E om. hi. 17. The Holy Spirit teaches us that the wicked never enjoy true peace,2 and it is a truth which the experience of each day confirms. They call for peace, and peace removes itself farther and farther from them. We may freely say thus much of the religious who seeks happiness in the gratifi- cation of his senses and of his inclinations ; of the reli- gious who never labors seriously to repress whatever he may have in him contrary to his duties, to the spirit of his calhng. Each one of his inclinations torments him, trou- 2 laaiah xlviii. 22. 1 Ps. xlii. 5. 382 PAUTICULAR EXAMEN. bles him ; self-love leads him to domineer, to exalt him- self, and he cannot do so ; the fear of contempt of humili- ations follows him everywhere, and he is nevert lieless obliged to bear a great number. He is willing to do only that which pleases him, and most frequently he is forced to do what is repugnant to him. A lover of his comforts, the unmortified religious would choose to suffer no want, and nevertheless he is constrained to want many things which his cupidity desires. He would choose to endure nothing, and he is forced to suffer much, not only from others, but above all from himself. He is irritated at everything which restrains him or contradicts him. Almost all his words cany the impress of the rest- lessness and the chagrin by which he is devoured. Gay at times with his intimates, he is almost always gloomy, harsh, sullen, in presence of those who have had the un- happiness to displease him, even unintentional^. Having still faith and some fear of God, his conscience makes him vivid reproaches ; but not having the courage to listen to it, and to follow its inspirations, he remains a prey to the troubles and vexations which continually de- vour him. Let us examine, now, our conduct on this subject. Have we established our peace on the ruin of our passions ? Have we repressed in ourselves the pride by which we wish always to rise, always to be honored ; which causes us to fear the humiliations attached to our vocation ; which incites us to seek esteem, which is anxious as to the opin- ion others may have of us, about what others may think or say of us ? Have we endured without murmurs and without chagrin, what we have found in our neighbor dis- agreeable and wearisome ? At the sight of our defects, our imperfections, our omissions, have we not been an- noyed ; instead of humiliating ourselves and asking of God the strength and the courage to correct ourselves ? SCKUrLES. 883 Have we well comprehended that we shall never be in peace either with God, with our neighbor, or with our- ?elves, if we do not destroy within us, by the spirit, the lisorders of the flesh ? Let us examine if these words of od shed for Jesns Christ ; the martyrs, their bodies slain and covered with wounds, their limbs broken by tortures or consumed by fire ; the penitents, their tears, their austerities ; the holy religious, the exercises of a regular life. And we, what shall we have to offer ? Will it be our innocence preserved, or retrieved by penance and works of salvation, done in God, and for God ? Will it be pray- ers, fervent meditations, serious examinations, commu- nions, confessions well made ? Will it be acts of virtue ; of humility, of modesty, of chastity, of poverty, of obe- dience, of recollection, of silence, of zeal, of fidelity to our duties ? AVill our works have the weight, the value neces- sary in order to be received ? Will they be marked with the zeal of Jesus Christ? O! how unhappy he will be to whom the archangel, the guardian of the gate of paradise, shall say : God hath numbered thy kingdom, thou art weighed in the balance,^ I find not thy W07'ks f ull On the contrary, how happy he will be who may say : Lord, Thou didst de- liver to me five talents, behold I have gained other five over and above ; for it will be answered to him, well done, good and faithful servant, enter thou into the joy of Thy Lord . — St. jVIatt. xxv. 20. Pause. Act of Contrition. — In making the greatest sacrifices, in bearing the hardest labors, and the most austere priva- tions, Thy saints, O my God, have not thought the;y were purchasing heaven at too high a price ; nor were they de- ceived ; it is I, then, who deceive myself, by .expecting to have it for nothing. Pardon me, once more, this error, the effect of my slothfulness ; pardon me, by the infinite merits of Jesus Christ, and by the intercession of Mary. 1 make the resolution to • Daniel v. 26. 2 Apoc. iii. 12. S.VLVATION. 403 TWO HUNDEED AND FOETY-NINTH SUBJECT. SALVATION. But one thing is necessary. — Sx. Luke x. 42. To escape hell by the avoidance of evil, and to gain heaven by the practice of virtue, is to work out our salva- tion, that is to say, to save our soul, to procure for it the greatest of all good, or rather the only true good, since it is the only one without any mixture of evil ; the only du- rable good, since it is eternal ! Thus Jesus Christ tells us in the gospel that it will avail nothing to a man fo gain the whole world if he lose his own soul.’ This being granted, it is then certain that salvation should be regard- ed as the most important of all affairs ; it is, strictly speaking, our affair, our only affair, our personal affair, our affair of every day, of every instant. Salvation is our affair. We think we do many things on earth, and yet, taking it rightly, we do nothing if we do not save our souls ; we amuse ourselves like children in trifles, in nonsense, which will be of no help to us in eter- nity. Salvation is our only affair ; the rest is nothing. We amass a little money, and a bad rich man, after death, would give the whole universe for a drop of water. 2 We seek to exalt ourselves, and we shall be placed under the feet of Satan in heU. Salvation is our personal affair. God, the Father, loves us much, Jesus Christ died for us, the Holy Ghost solicits us continually, by his insj^irations, to do well; the Most Holy Virgin has for us the benignity of a most tender mother ; all heaven is interested in our salvation, and nevertheless our salvation will not be secured if we do not ourselves put our hand to it ; if we do not occupy ourselves with it seriously, if we do not occuj^y ourselves with it constantly, ’ St. Matt. xvi. 26. 2 st. Luke xvi. 24. 404 PARTICULAR EXAALEN. not only to-morrow but to-clay, from this moment ; foi Jesus Christ does not tell ns to lirepare, but he warns us to be ready.* Is it thus that we have looked upon salvation ? Have we regarded it as our essential affair, as our only affair, as an affair which regards us personally, as a piessing affair wdiich should take precedence of all others ? This salva- tion, so necessary, so important, so indisj^ensable, is it ad- vanced in us, is it even begun ? Do we consider what a holy martyr said : I have hut one soul; I wish to save it ; and above all, what Jesus Christ himself says : What doth it profit a man if he gain the ivhole worlds and suffer the loss of his own soul. — St. Matt. xvi. 26. Pause, Act of Contrition. — I know right w^ell, O my God, that salvation is the one affair, without which all the rest will avail me nothing ; and nevertheless what earnestness have I not devoted to all the trifles of this world, and what neg- ligence have I not shown in laboring for my salvation ! O blindness ! O stupidity, which I detest at this moment ! Grant me the grace, O my God, to detest it more and more. I ask of Thee this grace by the merits of Jesus Christ, and by the intercession of Mary. I make the resolution to TWO HUNDRED AND FIFTIETH SUBJECT. ON VOWS. Vow ye, and pay to the Lord your God.— Ps. Ixxv. 12. Let us adore our Lord inviting us to walk in his foot- steps ; let us consecrate ourselves entirely to him, in order to lead a more holy and more meritorious life. In order to enter into His designs, let us examine the nature St. Luke xii. 40. ON VOWS. 405 of tlie vows by which we make this entire consecration of ourselves to the divine majesty. A vow is a promise made to God to accomplish a good, or to avoid an evil, or even a thing permitted, for the sake of a greater good. It is a promise, and not a project, or a simple resolution. It is a deliberate promise ; that is to saj", made with reflection, and knowledge of its nature. It is a promise made voluntarily, and of one’s own free will ; it is a promise accompanied by attestation and oath, to prove that we truly desire to do what we promise. The vow is made to God, in His presence, and while tak- ing Him for a witness. It is not a word of honor given to man, but a promise of conscience, a pledge of the heart, given to the great monarch of the universe, to the God of eternity ! It is a solemn promise made to Him who can suffer neither falsehood nor prevarication. Is it in these sentiments that we have made our vows, and that we urge ourselves on to fulfill them ? Do we comprehend that, having made engagements so solemn, we should faithfully keep them ? Do we comprehend that to fail in our j^romise to God would be an abominable crime? Do we comprehend that God is not mocked with impu- nity, by saying yes to him to-day and no to-morrow ? Do we consider that these vows are inscribed in the book of eternity, and that it will be necessary to render an account of them, as the wise man teaches us by these words : If thou hast voiced anything to God, defer not to pay it; for an unfaithful and foolish promise displeaseth Him^ Can we say with David : / will go into Thy house with burnt qferings; I will pay Thee my vows which my lips have uttered.^ Let us then be faithful to our engagements ; let us not provoke the indignation of the Lord by shameful perju- ries. We have promised ; let us perform our promises ; * Eccles. V. 3. 2 Pb. Ixv. 13. 40G rARTICULAIl EXAMEN. this is the first and most binding of our obligations. Let ns say, then, with David : I will jjay my vows to the Lord in the sight of all His people. — Ps. cxv. 18. Pause. Act of Contrition. — I would blush, O Lord, to fail in a promise made to man, and I do not blush to have failed but too frequently in the promises I have made to Thee ! Ah ! how blind, miserable, and foolish, have I been ! Par- don me, I pray Thee, by the merits of Jesus Christ, and by the intercession of Mary. I make the resolution to TWO HUNDRED AND FIFTY-FIKST SUBJECT. THE EXCELLENCE OF VOWS. It is great glory to follow the Lord. — Eccles. xxiii. 38. Let us adore our Lord, teaching us by His words and His example, How glorious it is to belong sincerelj^ to God, and to belong to Him alone, and consequently how precious are the bonds which unite us to Him. By baptism we become children of God and of the Church ; by our vows we perfect this precious adoption, we render it more solid and more efficacious. By baptism we promise to observe the precepts ; by our vows we engage to follow the counsels. In virtue of baptism, we are obliged to become holy ; oy our vows we engage to become perfect, as our heavenly Father is perfect \ that is, to tend to perfection in a very especial manner. Vows, say the Holy Fathers, give the soul a new life, new strength, new graces. They have, in a certain man- ner, the merit of martyrdom, being less painful, without doubt, but longer in duration, and sometimes, on that ac- count, more difficult to be borne than the sufferings inflict- THE UTILITl' OF VOWS. 407 ed on the early Christiana ; for it is a martyrdom of each in- staot of every day, and of the entire life of him who has pronounced them, causing him to die to all created things, to all his senses, and to all his faculties. To make vows, then, is one of the most generous acts which man can do to honor God, and to prove to Him his love and his desire of pleasing Him. Vows, then, are the glory and honor of the servant of God ; they give an especial place in the church of Jesus Christ to those who make and observe them. Thus, during all eternity, the persons consecrated to God by vows will be distinguished by the splendor of the glory with which they will shine, if they have been faithful to Him, if they have entered with courage and perseverance into His de- signs. Is it thus that we have considered our vows ? Are we pleased to have pronounced them ? Do we glory in hav- ing taken the Lord for our portion, and in having conse- crated ourselves to Him ? For it is a thing very pleasing to God, and very advantageous to make vows. Let us say then with David : In me, 0 God, are vows to Thee which I will pay, praises to Thee. — Ps. Iv. 12. Pause. Act of Contrition. — I have not sufficiently understood, O my God, the importance of engagements with regard to Thee; hence my negligence to accomplish them. Pardon, Lord, pardon me through the merits of Jesus Christ, and through the intercession of Mary, my good Mother. / make the resolution to TWO HUNDRED AND FIFTY-SECOND SUBJECT. THE UTILITY OF VOWS. It is good for me to adhere to my God. — Ps. Ixxii. 28. Let us adore our Lord, who gives to the acts of those i08 PARTICULAE EXAMEN. that are His very especial merit, particularly to such as are consecrated to Him by vows. And indeed, in virtue of vows, our actions become infi- nitely more meritorious ; they are no longer the actions of a creature isolated and reduced to its own merits, but of a creature united to Jesus Christ in a very especial manner. They are actions which emanate from a will wholly de- voted to God, from a heart which has given itself wholly to God ; actions done by senses and faculties which be- long to God, which are the true members of the mystical body of Jesus Christ. Vows are supports, and powerful motives to enable us to persevere in the service of God. There are in life diffi- cult moments, moments of trial, moments of distaste, of discouragement, which would perhaps overwhelm persons of the world less bound to God ; but this thought, / ham made vows, precious ties attach me to God, this thought re- tains them, calm returns, and with it return peace and hap- piness. Vows are great aids to enable us to avoid sin. “I am consecrated to God, I belong to God ; wl at ! shall I dare to sull}^ a victim all devoted to God, a victim that should always be ready to be immolated ; a heart, senses, which are more consecrated to God than the sacred vessels des- tined to the holy sacrifice ! Less evil would it be to take the chalice, the holy ciborium, and employ them for pro- fane purj^oses, than to employ my senses, my will, in offending my God.” Is it thus that we have regarded our vows ? Is it thus that we have weighed these words of the Holy Ghost : If any man make a vow to the Lord, or hind himself by an oath, he shall not make his word void, but shall fulfil all that he prom- ised. — Numbers xxx. 3. Pause. Act or Contrition. — I might have rendered my actions OBJECTIONS WHICH VOWS IMPOSE. 409 very meritorious, O my God, and made myself more pleas- ing in Thine eyes, if I had been more fervent, if I had re- membered that by my vows I am Thine, that I belong to Thee as a thing which is consecrated to Thee, and I have not done it. Ah ! fatal negligence, I detest and abhor thee with all my strength. Pardon me. Lord, by the merits of Jesus Christ and by the intercession of Mary. / make the resolution to TWO HUNDKED AND' FIFTY-THIED SUBJECT. OBLIGATIONS WHICH VOWS IMPOSE. If thou hast vowed anything to God, defer not to pay ; for an unfaithful and foolish promise displeaseth Him. — Eccl. v. 3. Let us adore our Lord, making known to us by the Holy Ghost the obligation we are under of being always faithful to Him ; and let us consider that if every honest man ought to adhere to the promise he has given to his equal, when it is just, and that if he who does it not is considered contemptible and unworthy of confidence, with much greater reason should a promise made to God be respected, and faithfully kept. He who fails in this pro- mise made to God, may, indeed, by the allegation of sun- dry pretexts deceive men, lead them into error, and de- ceive himself, but he does not deceive Him who sees and knows all things. This promise should be fulfilled in its whole extent, as to the time, the circumstances, the manner in which it has been made, and in the sense which is attributed to it by the rule. We have promised a good account, and must render it ; we have voluntarily contracted a debt, we must pay it in good money, in money of the heart and will; we have made a contract for ourselves, on our own account, we must be careful to fulfill it. It may cost somethiug, it is true ; but with grace which is never wanting, we can 410 PARTICULAR EXAMEN. overcome difficulties, overcome ourselves, especially when we bear in mind the recompense. It costs a soldier very much to bear the fatigues of a forced march, to endure the most painful privations, to face the dangers of a combat, to advance to meet the ene- my, and mount to the assault in face of a glittering array of bayonets ; nevertheless, he goes forward bravely, be- cause he has courage, because he is a soldier. Is it thus that we soldiers of Jesus Christ keep oui engagements? that we accomjDlish the promise we have made to God ? When thou hast made a vow to the Lord thy God, thou shalt not delay to pay it ; because the Lord thy God ivill require it. And if thou delay, it shall he imputed to thee for a sin. — Deut. xxiii. 21. Pause. Act of Contrition. — Alas! Lord, I acknowledge it in Thy presence I have not sufficiently respected the pledges I have given you, at first by the promises of my baptism, and afterwards by my vows ; I deplore my blindness, and ask Thy pardon for it, by the merits of Jesus Christ and by the intercession of Mary. / make the resolution to TWO HUNDKED AND FIFTY-EOUETH SUBJECT. POVERTY IN GENERAL. Jesus Christ being rich He became poor for your sakes. — II. Coe. viii. 9. Let us adore our Lord, who, having by His birth a right to all the goods of the world, w'as willing to appear as the poorest of men. He chose for His mother a poor virgin ; for his adopted father a poor man ; for his palace a poor stable ; for his cradle a poor manger ; for his dwelling the workshop of a poor artisan ; in fine. He lived only by alms, or by the labor of His hands. It was thus that this Divine Master wished to teach RELIGIOUS POVERTY. 411 men, to keep their hearts disengaged from earthly riches, and turn their thoughts towards heaven. Following these admirable lessons, the Christians of the primitive church embraced poverty, carrying their possessions to the feet of the apostles, so persuaded were they of the excellence of this virtue, and of its efficacy for salvation. Are we well convinced of this maxim of Jesus Christ, that Blessed are the poor in spirit ; that, for all Christians, whatever may be the rank, the position they occupy in so- ciety, detachment from the goods of this world is indis- pensable to salvation? Are we well persuaded that the self-denial of poverty, being the foundation of all perfec- tion, we should love and j^ractice it with assiduity ? Do we remember those beautiful words of Tobias : Fear not, my son, we lead indeed a poor life ; hut we shall have many good things if we fear God.? -Ton. iv. 23. Pause. Act of Contrition. — O my God, the spirit of poverty must be very necessary to salvation, since Thou hast given me such admirable examples of it, and since so many saints have loved and practised it, even in the world, Avith so much perfection. I ask Thy pardon for having, until now, so little appreciated a virtue which has peopled heaven Avith so many Saints. I desire henceforth to attach to it my heart and my dearest affections. I asli: Thee this grace through the intercession of the Most Holy Virgin, and of St. Joseph, true models of evangelical poverty I make the resolution to TWO HUNDRED AND FIFTY-FIFTH SUBJECT. RELIGIOUS POVERTY. If thou wilt be perfect, go, sell what thou hast, and give to the poor, and thou shalt have treasure in heaven. — Sx. Matt. xix. 21. Let us adore our Lord, who, not contented with havilig 412 PARTICULAE EXAMEN. given to men in general an example of detachment from the perishable goods of this world, teaches us farther, by the voice of His Church, the esteem we ought to have for the poverty peculiar to persons who live in communi- ty. To inspire in them the love and practice of it, she places before their eyes the estimation which all the saints had for this virtue, the spiritual riches that are attached to it, the happiness, the peace, the content, which souls enjoy who hold to nothing that is on the earth, and who use it as if they used it not ; the unhappiness, on the con- trary, of those who, being attached to these perislnible goods, fall into the snares of Satan by a thousand devices, which that enemy of salvation excites within them, to agi- tate them, to trouble them, and to render them the object of the malediction pronounced by Jesus Christ. She makes them comprehend farther, that the poor habit with wliich they are clothed should always be the exterior mark that announces the separation in which they should hold them- selves from all things. She recalls to them, in a word, the motives of faith which engaged them to clothe themselves with it, and the promises they made her with so much fervor at the commencement of their noviciate. After these admirable instructions, have we always had the love and the esteem for poverty which the saints have shown for this virtue ? Since our entrance into religion have w’e practised it, as we promised the Church in the person of our superiors ? Have we nothing in our posses- sion which the rules or obedience forbid us ? Have we not thought sometimes, that it was only those who have consecrated themselves to God by vows who are held to the practice of poverty, without paying attention to tbe obligations we are under to live according to the rules of the state we have embraced ? Have we always borne marks of poverty in our gar- I. Cor. vii. 31. THE VOW OF POVERTY. 413 ments, in our appearance, and generally in our whole ex- terior ? In fine, could any one say, in seeing us, in hear- ing us; Behold a truly poor follower of Jesus Christ? To attain this, let us follow the counsel which this Divine Master Himself gives us : Lay not up to yourselves treasures on eaiHhy where the rust and moth consume, and where thieves break through and steal ; hut lay up to ijourselves treasui'es in tieaven, where neither the rust nor moth consume, and where thieves do not break through and steal . — St. Matt. vi. 19. Pause. Act of Contrition. — What folly, O my God, to pursue so eagerly the goods which end with life, and thus endanger my salvation ! Pardon me the delusion to which I have yield- ed in regard to the religious poverty which I promised Thee. I desire to live, henceforth, in a manner more con- formable to my duties, in order to ensure eternal riches. I ask Thee this grace through the inte*rcession of the Most Holy Virgin. 1 make the resolution to TWO HUNDRED AND FIFTY-SIXTH SUBJECT. the vow of poverty. Do not possess gold nor silver. — St. Matt. x. 9. Let US adore our Lord coming into this world, and pass- ing all the days of His mortal life in the greatest priva- tions, not having even a stone whereon to rest His adora- ble head and let us thank Him for having inspired com- munities to engage themselves by vow, to the practice of the virtue of poverty. The merit of this virtue is grand and sublime, since Jesus Christ assures us that he who shall have quitted everything for love of Him, shall be one day seated on a brilliant throne to judge the universe.^ With much greater ^ St. Luke ix. 58. * St. Luke xxii. 30. 414 • r.VETICULAR EX A MEN. reason will this promise have its effect in favor of those who will have vo wed poverty. Bat we must not deceive ourselves ; the vow of poverty imposes great obligations. The reli- gions who has pronounced it, can no longer dispose even of his own possessions ; he cannot without permis.sion give them, alienate them, change them ; he cannot even augment them ; he should even be disposed to renounce them entirely, and to forsake them if the Institute should exact it. He cannot accept gifts, legacies, whatever they may be, without permission ; and in a case where he can- not avoid receiving, either for himself or the community, he should immediately, for the safety of his conscience, make it known to his superiors, and place at their disposal every thing. Neither can he, as relates to the things of the community, appropriate them, lend them, or give them. He cannot even use the things that are furnished him, ex- cept in the sense intended by the rule. In a word, a reli- gious who has made the vow of poverty, should be truly poorer than he who solicits alms. The beggar may give away the piece of money he has received, ma}^ sell the bread that has been given to him, since it is his; but the religious should have nothing at his disposal as belonging to himself. Those who administer should only act within the limits of the powers which are given them by the obedience which constitutes them administrators. They should only use the substance of a house for its ordinary needs, and not ac- cording to their taste, their fancy ; they cannot employ it in journeys, in postage, useless expenses, etc. ; they should economize as much as their situation permits, and never regard themselves otherwise than as the administrators of a property which does not belong to them. Have we nothing wherewith to reproach ourselves on this subject? Have we lived as poor persons, disposing of nothing, and enduring not only without murmuring, but with befitth)g resignation, the consequences of this vow? SPIRIT OF POVERTY. 415 Can we say with David : 1 am a beggar, and poor ; Thou art my hope, my portion in the land of the living . — Ps. xxxix. 18 •, cxli. 6. Pause. Act of Contrition. — Thou didst suffer every want, O my Saviour ; Thou didst endure the gi’eatest privations, although Thou wert the Master of heaven and of earth : and I, poor sinner, I am unwilling to suffer any privation ; I have murmured when I have had to sustain the lightest hardships of poverty. Pardon me, O my divine Jesus, through the merits of Thy privations, and through the in- tercession of Mary, Thy most holy and worthy Mother. I make the resolution to TWO HUNDKED AND FIFTY-SEVENTH SUBJECT. SPIRIT OF POVERTY. Blessed are the poor in spirit, for theirs is the kingdom of heaven. — 8t. Matt. v. 3. Let US adcre our Lord, teaching us by His words and His example, how happy are the poor in spirit, even in this world, and how great will be the happiness they will possess in the other ; and let us examine whether we have this spirit of poverty, which is so expressly recommended by our holy rules. To have the spirit of poverty is not only to be poor, but it is to regard poverty as one’s portion ; it is to bear with resignation, and even with joy, the consequences of it. Thus a religious who has vowed poverty, and who has the spirit of it, regards as a very natural thing, to want not only the superfluities, but even what would appear to others, necessaries. He would even be surprised if his lodging, his food, his dress, should leave nothing to be de- sired. PARTICULAB EXAMEN. ao When even a single word would suffice to gratify a taste, a fancy, he would not speak it. The fear of not conform- ing to the intentions of the superiors, alone leads him to speak of his wants ; but even then he exooses them simply and asks for nothing ; he expects nothing, he is troubled about nothing, and still less does he grieve at a refusal or a neglect. He knows that he is poor, and this word ex- plains everything to him,' answers everything. The general permission concerning the use of the goods of this world, of those which would accrue to him from his famil}^ as well as those of the community, would be ex- tremely annoying to him ; he wishes that eveiything should be specified, because he desires to be poor and trul}^ poor. He cannot comprehend the conduct of a reli- gious, who could permit himself to make expenditures wdth out permission. Far from regarding himself as owner of the things fur- nished him ; he considers them as borrowed only. If by his position he has the management of the property of a house, he looks on himself only as the responsible admin- istrator of it ; the arbitrary disposal of the smallest coin would be to him a fault, which he would not easily over- look. The thought of a God who was poor, of a God who had not a stone whereon to rest His adorable head, makes him find all those privations which may give him some resem- blance to this divine model, sweet and agreeable. Is it thus that we love poverty ? Is it thus that we prac- tice it ? Have we not exposed ourselves to embarrass- ments of conscience, through taking some license on this subject, in what concerns family possessions, especially in what belongs to the community, to the pupils, or to reli- gious purposes ? Are we careful to meditate on these words of Jesus Christ, especially when we have to suffer an}’’ pri- vation : The foxes have holes, and the birds of the air have now TO ACT IN TEMPTATIONS. 417 nests, bat the Son of Man hath not where to lay His head . — St. Luke ix. 58. Pause. Act of Contkition. — What confusion for me, O my God, to sec myself so opposed to the spirit of poverty, which is, nevertheless, so expressly recommended to me ! O how , many faults have I committed on this head ! Pardon me, through the merits of Jesus Christ Thy Son, uho being rich became poor^ for the love of us. I ask Thee through the intercession of Mary, who so well imitated Him in His poverty, the grace to attach myself more and more to the love and to the practice of this virtue, which is the founda- tion of all angelic perfection. I make the resolution to TWO HUNDPvED AND FIFTY-EIGHTH SUBJECT. HOW TO ACT IN TEMPTATIONS CONTEARY TO HOLY PURITY. If thy right eye scandalize thee, pluck it out and cast it from thee. — St. Matt. v. 29. Let US adore the Spirit of the Lord teaching us by the wise man ,2 that he who exposes himself to danger will infal- libly perish, and that consequently we must study to avoid it, unless we wish to perish miserably. There are animals, even ferocious ones, that one can combat, so to say, hand to hand ; while there are others so venomous that one can hardly look upon them without some danger. We may reason and argue on the temptations Avhich bear on pride, on avarice, on indolence, etc., but for those which may wound holy purity, we must repulse them im- mediately, cut, in fact, the thought in two ; arrest imme diately the first impression of an idea, of a sentiment ; ex- amine nothing, reason on nothing, look upon nothing, if 1 II. Cor. viii. 9. s Eccles, iii, 27. 418 PARTICULAR EXAMEN. possible ; but immediately raise our hearts towflrds God, towards Jesus on the cross, towards Mary, and think of a passing action, or even distract oneself by some innocent recollection, some question of study, etc. ; we must beware of recurring- to it, of casting another glance upon it, of again lending our ear to it, under pretext of wishing to as- sure ourselves that the thing is indeed bad. A fly alights on our person, we chase it away with our hand, without troubling ourselves whence it comes or whither it goes : it returns, we chase it away in the same manner ; it is in this way we should act in regard to this kind of temptation. With these precautions, and with a care to watch over our senses, and to pray, we may be tran- quil ; God is not offended by a temptation thus repelled ; far from that, he is glorified by it. Moreover, it is mat- ter of experience that energetic souls scarcely ever suc- cumb ; those attentive religious will not be afraid of the arrow that fiieth in the day, of the business that walketh about in the dark, of invasion, or of the noonday devil ; on the con- trary, a thousand shaJl fall-at Thy side, and ten thousand at Thy right hand, but it shall not come nigh Thee ; while the cowardly, the sensual, the inquisitive, the jDroud, almost always succumb. — Ps. xc. 67. Pause. Act of Contrition. — Thou hast warned me, O my God! that the devil goeth about like a roaring lion, seeking to devour us and I have not paid sufficient attention to it. Therefore, how many faults have I not to reproach myself with I How often hath the infernal serpent cast his venom into my heart I How often, perhaps, has he overcome me ! Pardon, O my God 1 pardon me for my negligences. I ask this pardon of Thee by the merits of Jesus Christ, and by the intercession of Mary. I make the resolution to ’ I. St. Peter v. 8. SIN OPPOSED TO THE HOLY VIKTuE OE l-UEITY. 410 GREATNESS OF THE SIN OPPOSED TO THE HOLY VIRTUE OF PURIT-y . Know you not tliat you are the temple of God, and that the gpii-it ul God dwelleth in you ? But if any man violate the temple of God, him shall God destroy. -1 Oor., iii. 16. Let us adore our divine Saviour teaching us by the mouth of the great Apostle, that our bodies are the tem- jdes of the Holy Ghost, and that we should, as we can easily imagine, be exposed to the greatest miseries if we should profane them. Now, nothing is so opposed to the sanctity of God as this execrable sin. And, in truth, to profane a soul created in the image of God, to drive God from a heart which has only been created for Him, and to put Satan there in his place, is it not a monstrous horror, an abomination ? To profane a body which is the temple of the Holy Ghost, which has been consecrated to God by baptism, which has served as a tabernacle for Jesus Christ, by the Holy Com- munion ; to profane a body which should have been more holy than the sacred vessels ; to make it serve for sin, for iniquity, to give it over to Satan ; what a sacrilege ! To provoke God, to do before Him and in His presence that which one would not dare to do before the lowest of men ; what presumption ! But, besides, to what does he not expose himself! Bemorse, inquietude, regrets, hard- ness of heart, final impenitence ; what an appalling pros- pect 1 My spirit shall not remain in man forever^ because he is flesh.^ Not one of those who sully themselves thus shall enter into the Kingdom of Heaven, if he is not sincerely converted ; his place is in hell. This sin kills the body also, enervates strength, destroys health, shortens life, and marks it with the seal of repro* bation. 1 Gen. vi. 3. 420 PARTICULAR EX.VMEN. Have we felt, do we comprehend the greatness and the enormity of this sin ? Do we reflect upon the injury it does to God ; the wrong it does to ourselves ; the chastise- ments it meets in this world and in the next ? Have we thought, do we think upon those gnashings of teeth, those shrieks which in hell will be the portion of depraved hearts ? It is there, says the author of the Imitation, that they will be plunged into burning pitch, and into the stench of blazing sulphur. Oh ! let us consider it, and let us not forget this warning of St. Paul : Be not deceived ; neither fornicators nor adul- terers shall possess the Kingdom of God? And, indeed, adds the same Apostle : God hath not called us unto uncleanness, hut unto sanctification. — I. Thes. iv. 7. Pause. Act of Contrition. — Alas ! have I not many reproaches to make to myself on the subject of holy purity ? Ha,ve I not often exposed myself to lose it ? Have I never lost it in the course of my life ? Pardon, O my God ! pardon, by the merits of Jesus Christ, and by the intercession of Mary. I make the resolution to TWO HUNDKED AND SIXTIETH SUBJECT. MEANS TO ADOPT TO PRESERVE THE HOLY VIRTUE OF PURITY. Watch ye and pray the spirit indeed is -willing, but the flesh is weak. — S t. Matt, xxvi. 41. Let US adore our Divine Saviour teaching us by these words what the principal means are for preserving tlie virtue of holy purity. Yes, we are weak ; we must ask for strength. We are inclined to evil ; we must prevent it by ^ I. Cor. vi. 10. MEANS TO PEESEKVE THE HOLY YIKTUE. 421 vigilance. We must watcli over our eyes ; see nothing, above all, look at nothing which may be hurtful to our innocence, either in the streets or in our necessary inter- course with the w^orld. We must watch over our ears, hear nothing which may leave on us bad impressions. We must watch over our tongue, never to say a single word the least unguarded. We must watch over our hands, never to use th em for anything capable of wound- ing this holy virtue. We must avoid every act the least equivocal, with much greater reason any forbidden by the rule. We must avoid all intercourse, all familiarity with any one, especially with persons of the opposite sex, or with children, under any pretext whatever. We must pro- fit by our experience, and provide from the beginning against everything that we know to be fatal, since it would be the cause of some fault, of some temptations. We must be moderate in our repasts, impose on our- selves some privations, some mortifications, to obtain the grace to be victorious. We must distrust our own weak- ness very much ; never rely on ourselves, on our good dis- positions, but on the goodness of God ; have a great de- votion to the passion of our Lord Jesus Christ and the Holy Virgin. Is it thus that we have done ? Have we prayed ? Have we watched ? Watched over our eyes, preserving them from everything which might make an impression on our heart ? Have we watched over our tongue, over our ears, and over our heart ? Have we watched over ourselves, in our intercourse with the world, wuth our pupils and their parents ? Have w e respected the presence of God ? Have w'e respected ourselves ? Finally, have we followed the counsel of our Lord : Watch ye, and jyray that ye enter not into temptation?^ Have we asked of God this virtue. He alone being able to give it to us ? for, says the wise man : ‘ St. Matt. xxvi. 41. 422 PAKTICULAE EXAMEN. Tills also was a point of wisdom, to know whose gift it was.->- AVisdom yiii. 21. Pause. Act of Contrition. — O my God ! instead of praying and watching, to preserve in me this holy virtue, I have given myself up to levities ; I have wished to see everything, to hear everything, to know, everything, and I have often offended Thee ! Pardon, O my God ! pardon, by the merits of Jesus Christ, and by the intercession of Mary. I make the resolution to TAA^O HUNDEED AND SIXTY-EIEST SUBJECT. vow OF CHASTITY. Blessed are the clean of heart, for they shall see God. — St. Matt. v. 8. Let US thank our Lord for the promises which He has Himself made us, and which He causes to be repeated to us by the mouth of His well-beloved disciple, when He as- sures us that those who have preserved themselves pure in body, in heart, and in mind, are clothed in white robes in heaven, and that they accompany the Lamb whithersoever He goeth that is to say, that they form His cortege, and are His chosen company: what glory ! what happiness ! It is in order to merit these precious advantages, and to pre- serve both bod}^ and heart in the purity which befits the temple of the Holy Ghost, and the members of the mystic body of Jesus Christ, that a great number of pious persons make the solemn engagement never to do anything con- trary to holy purity. This virtue, according to St. Augustine, is the flower of religion, the ornament of the heart and the body, the honor of humanity, the foundation of perfect sanctity. It renders Him who possesses it, in some sort like to the angels ; it merits for him the protection of Mary, the Virgin of Vir- ’ Apoc. yii. 9. vow OF CHASTITY. m gins, and the Mother of Purity. It so pleases Jesus Christ that He rewards it with an especial glory during all eter- nity. Is it thus that we have looked upon this virtue ? Have we regarded holy purity as a virtue all divine, and all evan- gelical? Have we been persuaded that a religious ought to excel ill this virtue, especially when he has made the vow of it ? What means have we taken to preserve it ? What is our modesty in the streets, our reserve in the inter- course we are obliged to have with persons from without ? Have we felt the greatness and the enormity of the sin op- posed to this holy virtue, the injur which it does to God, the wrong which it does to ourselves, the chastisements which it merits in this world, and in the next ? Have we thanked God for the favor He has done us in calling us to this state of perfection, by which we can attain to a very intimate union with God, with Jesus Christ, who makes it His delight to dwell with pure souls ? for, says the Holy Ghost : He that loveth cleanness of heart, for the grace of his lips shall have the King for his friend. — Peov. xxii. 11. Pause. Act of Contrition. — I have often forgotten, O my God, that my body is the temple of the Holy Ghost, and that I ought to preserve it pure from the contagion of the world. I have often exposed myself to sully it ; perhaps I have even committed gi-eat faults against this virtue ; perhaps I have violated my vow. Pardon, O my God, pardon, through the merits of Jesus Christ, and through the merits of Mary immaculate. I make the resolution to 424 TARTICULAR EXiVMEN. TWO HUNDKED AND SIXTY-SECOND SUBJECT. ON OBEDIENCE. Lord, wliat wilt thou have me to do ? — Acts ix. 6. Let us adore our Lord subjecting Himself to all the or- dinances of the Law, and submitting in everything to the will of His Father, in order to repair the disobedience of our first parents and its fatal consequences. Man had lost himself by disobeying God. Jesus Christ came to save him, submitting in all things to the will of His Father. His whole life was, we may say, but one act of obedience continually practised ; these words, he ivas mbject to them,' form the history of His first thirty years. In a word, although He was the Son of God, He learned obedience by everything which He suffered :2 and it is to honor and to imitate this sublime obedience of Jesus Christ, that the founders of religious orders have desired that their spiritual children should make an especial profes- sion of the practice of this virtue. Let us examine now if we have entered on this road to sanctification. Have we obeyed God, by observing His com- mandments, and the church which governs us in His name ? Have we obeyed those who are over us ? Have we obeyed, in a spirit of faith through love for God, and in union with J-esus Christ our Divine Master ? Have we obeyed, in everything, in what has been repugnant to us, as well as in what was conformable to our inclinations? Have we understood this beautiful saying of St. Paul: He humbled Himself, becoming obedient unto death, even to the death of the cross ? Phil. ii. 8. Pause. Act of Contrition. — I have had the courage to promise obedience, I have recognized that I could do nothing bet- ‘ St. Luke ii. 51. ^ Heb. v. 8. NECESSITY OF OBEDIENCE. 425 ter to assure my salvation, and nevertheless, what faults have I not to reproach m^^self with on a subject so impor- tant ! Ah ! Lord, deign to have pity on me, and 23ardon me, by the merits of Jesus Christ, and through the inter- cession of Mary. I make the resolution to TWO HUNDRED AND SIXTY-THIRD SUBJECT. NECESSITY OF OBEDIENCE. He that heareth you, heareth Me, and he that despiseth you, despiaeih Me.— St. Luke x. 16. Let US adore our Lord, teaching us by His conduct and by His words, in what manner we are bound to obey those who are given to us for superiors, and let us not forget that man, having lost himself by his disobedience, can save himself only by his obedience and submission, and that everything makes this virtue an indispensable duty for him. In a family, there must needs be a master; in an army, a general ; in a State, a ruler ; in a communitj^a superior. Where everybody aspires to command, and no one is willing to obey, there is disorder, there is anarchy, God withdraws, virtue disappears, and the vices alone remain. It is altogether different where obedience exercises her sweet influence ; each one takes his place, each member contributes to the prosperity of the whole body; the supe- riors command, the inferiors obey; good is done with joy and edification ; peace reigns ; contentment is manifest in every countenance, and spreads over all hearts ; the mer- its of each one are daily augmented ; concord is strength- ened more and more ; society is consolidated ; its founda- tions become immovable. And, in truth, what could de- stroy a religious order thus organized? It is invulnerable. What enemy could possibly penetrate its ranks to disunite 42C PARTICULAR EXAMEN. tli6 members ? vTnion gives strength r bnt no virtue con- tributes more '^"erfully to render this union indissoluble than perfect obedience. Let us see now how we have put in practice this excel- lent m«ans of perfection. Do we practice obedience with exactness, with constancy, v/ith perseverance ? Does this obedience cause us to enter into the designs of God upon us, and are we deeply impressed by these words: “Not serving to the e 3 ^e, as it were pleasing to men, but as the servants of Christ, doing the will of God from the heart : with a good will serving, as to the Lord and not to men. — E ph. v. 67.” Pause. Act of Contrition. — Ah, Lord, if I had always been truly impressed by this holy exhortation of Thy apostle, there would not have been such great omissions, such great faults in my life ; I should not have taken such un- happy steps, outside the path of perfection ; but blind that I have been, I have often preferred my will to Thine, O my God. Pardon me, O my good Eather, by the merits of Jesus Christ, and by the intercession of Mary, Thy most humble and most faithful servant. I make the resolution to TWO HUNDRED AND SIXTY-FOURTH SUBJECT. ADVANTAGES OF OBEDIENCE. My meat is to do the wUl of Him that sent me ; that I may perfect His work. — St, John iv. 34. Let US adore our Lord, teaching us, by his conduct in regard to Mary and to Joseph, to become perfectly obe- dient. All men, it is true, are subject to obedience ; no one can flatter himself to do always, and in all things, his own will ; but all have not the merit of obedience, because ADVANTAGES OF OBEDIENCE. 427 many do not obey for the sake of God, with the sole de- sire of pleasing Him. He has not the merit of obedience who obeys only through necessity, through interest ; who sees only man in him who commands ; who submits only through neces- sity; who does so without a motive of faith, without taking into account the submission he owes to God in his person. It is not so with the good religious ; it is God whom he obeys ; it is to please Him that he acts, that he goes and comes, that he exercises a certain employment, that he lives in a certain place ; it is for the sake of God that he submits his will and his judgment ; it is to imitate Jesus Christ, his divine Master, and to become like to Him. For him man is but the medium ; he is, as it were, the speak- ing trumpet, through which the will of God is made known to him. O, how great then is this obedience ! How noble it is ! how elevated it is ! How meritorious it is ! A voice has made itself heard in the ears of the good religious ; it is the voice of God ; a hand indicates to him the act he ought to do, the path he ought to follow ; it is the hand of God ; an order reaches him ; it is the order of God, it is God who gives it to him ! The less worthy the instrument is, the more merit has his obedience ! Thus it is with reason that the Holy Ghost assures us that An obedient man shall speak of victory,^ be cause he submits his inclinations to his reason, and his reason to faith and grace. Ho we value obedience according to this standard? Ho we consider that obedience should not refer to man but to God ? It is Jesus Christ himself who tells us, He that heareth you heareth me . — St. Luke X. 16. Pause. Act of Contrition. — By a faithful obedience I should have rendered myself like to thine adorable Son, O my Prov. xxi. 28. 428 PARTICULAR EXAMEN. God, and have acquired many merits ; but far from that I have wished to direct m^^self, and to be my own guide. What blindness! Pardon me, Lord, through the merits of that sweet Saviour, and through the intercession of Mary, His most holy Mother. I make the resolution to TWO HUNDKED AND SIXTY-FIFTH SUBJECT. THREE DEGREES OF OBEDIENCE. I came down from heaven, not to do mine own will, but the wiU of Him that sent me. — St. John vi. 33. Let US adore our Lord, rendering himself obedient unto death, and to the death of the cross,’ and let us see if wq have imitated Him, in the submission which he had to the orders of His Father. Obedience is divided into three classes : obedience of action, obedience of will, obedience of judgment. Obedience of action consists in simply doing what is commanded, and because it is commanded. Obedience of will, consists not only in doing the action commanded, but in doing it cheerfully, and with a good and entire will, without examination, and without having regard to the repugnance which one might feel. Obedience of judgment consists in persuading ourselves very intimately, that the thing commanded is for us the most meritorious, most befitting, most perfect, and most conformable to the designs of God in our regard. In order to enter into the spirit of obedience, have we done exactly what was commanded us, have we done it for the sake of God, and solely to please him? Have we obeyed in the thought that we could do nothing better, since we are obeying God himself, who can assuredly dis- pose of us as seems to him good ? Have we obeyed with THREE DEGREES OF OBEDIENCE. 429 faith, closing the eyes of our judgment on whatever there might be defective and disagreeable in the command, being persuaded that obedience is never more meritorious than when we obey despite our greatest repugnances ? Do we comprehend the dignity, the elevation of su?h a sentiment ? No ; it is not a man, it is not a monarch, it is not even the sovereign pontiff whom we obey ; it is God himself, since it is written, he that heareth you, heareth me? The truly obedient religious obeys his superiors, despite the contradictions of his mind, the opposition of his self-will, or the vain fears of his imagination, and the ridiculous subterfuges of his self-love. Is it thus that we obey ? Are we penetrated by these sentiments, in the practice of a virtue, which alone, will be worth to us an eternity of happiness ? Let us often repeat then with young Samuel : Here am I, for thou didst c,all me. To sustain ourselves in these noble sentiments, which con- stitute the good religious, let ns often reflect on this coun- sel, this commandment of the great Apostle : Obey your prelates, and he subject to them, for they watch, as hei'nj to ren- der an account of your souls ; that they may do this with joy and not with grief , for this is not expedient for you. — Heb, xiii. 17 . Pause. Act of Contrition. — By a perfect obedience I might have rendered myself like to my divine model, and had a part in His infinite merits, and through my fault for hav- ing too much regarded my self-love, my independence, I have exposed myself to become like to the angel of dark- ness, who said 'with pride : I will not serve !'^ O ! wnac fatal blindness ! Pardon, O my God, pardon, by the mer- its of Jesus Christ, and by the intercession of Mary. I make the resolution to St. Luke X, 16. 2 Jcr. i. J/J, 430 PARTICULAR EX*\MEN. TWO HUNDEED AND SIXTY- SIXTH SUBJECT. QUALITIES OF OBEDIENCE. I seek not My own will, but the wiU of Him that sent Me. — St. John V. 30. Let US adore our Lord in tlie perfect obedience which He rendered to His Father, and let us endeavor to enter into His intentions, in order to render our obedience more worthy of an eternal recompense. To be perfect, obedience should be prompt, doing with- out examination what is commanded, quitting everything for this purpose ; it should be indifferent towards every- thing commanded, being persuaded that nothing can be more perfect than that which is ordered ; it should be blind, doing with simplicity whatever is commanded, unless it be opposed to the commandments ; apart from that, all obedience examined, weighed, reasoned on, sold, so to say, is not a religious obedience, but a slavish obedience. Obedience should be humble and respectful in regard to superiors, or those who command in their name ; they hold in respect to us the place of God : it should be can- did, doing what is commanded with a good will, with cheerfulness and edification, whatever repugnance we may feel towards it. Obedience should be universal, embracing not only things easy, convenient, and which please, but also those more difficult, more painful, and more opposed to onr inclina- tions. • It should be permanent, extending to all times and to all places, when we are old, as when we are young ; by 4 day and by night ; when we are alone, as when we are in i community ; in the house, on a journey ; in a word, in everything, everywhere and always. ’ Has our obedience these qualities ? Can we say with ^ the great Apostle . Lord, what wilt Thou have me to do Acts ix. 6. DEFECTS IN OBEDIENCE. 431 or like Samuel : Speak, Lord, for Thy servant heareth ?— 1. Kings iii. 9. Pause. Act of Contrition. — O my God! how many defects I remark in my obedience 1 How imperfect it is 1 How de- fective it is ! How little it resembles that of Thy adorable Son 1 Pardon me, I pray Thee, through the merits of that same Son, our model, and through the intercession of Mary. 1 make the resolution to TWO HUNDRED AND SIXTY-SEVENTH SUBJECT. DEFECTS IN OBEDIENCE. Do ye all things without murmurings and hesitations, that you may be blameless, and sincere children of God. — P hil. ii. 14. Let US adore our Lord, warning us by St. Paul, that we should obey as sincere children, and not as slaves, whose obedience is always detective ; and to enter into these views, let us see what are the defects which we ought to avoid, in the practice of this virtue. The principal defects in obedience are, not to have God for beginning and for end ; to consider only the man who commands, his good or bad qualities ; or not to be suffi- ciently prompt or exact in the execution ; to murmur, to reason, to argue, to reply, to establish comparisons be- tween what is forbidden to some and permitted to others ; or to obey only by constraint and with a bad grace. One would render himself much more culpable if he should go so far as to resist, to refuse to obey, especially before his brothers. To act thus would be to render him- self guilty of a flagrant violation of his duties ; it would be to attack the fundamental principles of his order, and expose it to ruin ; it would be to take upon himself 432 pahticular exaimen. a fearful res^Donsibility ; it would be to profane \nS vow ; it would be to render himself guilty of scandal ; it would be, fartliermore, to render himself very unhappy even in this world ; for with such dispositions, and a conduct so little in harmony with his profession, life would be truly insup- portable ; in fine, it would be destruction, damnation. While an obedience, simple, exact and faithful, renders one so contented, so happy, and becomes a sweet assur- ance of eternal happiness ! What is our exterior conduct in the practice of obe- dience ? What are our interior dispositions ? Do we consider that God demands everything, or will accept no-’ thing ? Let us meditate seriously on these words, which the Prophet addresses to Saul : Doth the Lord desire holo- causts and victims, and not rather that the voice of the Lor'd should he obeyed — I. Kings xv. 22. Pause. Act of Contrition. — My God ! I most humbly ask Thy pardon for the many faults which I have committed against holy obedience ; grant me the grace to be more faithful in future. I ask of Thee this grace, by the merits of Jesus Christ, and by the intercession of Mary. I make the resolution to TWO HUNDKED AND SIXTY-EIGHTH SUBJECT. vow OF OBEDIENCE, Holocausts for sin did not please Thee. Then said I, Behold, I come. In the head of the book it is written of me, that I should do Thy will, O God.— Heb. X. 6, 7. One is not a religious simply because he wears the habit of an Institute, because he receive some employment in that Institute, but because of his vows, and more especially because of the vow of obedience ; for, as St. Thomas says vow OF OBEDIENCE. 433 it is tlie vow of obedience which makes the religious. The vow gives a great merit to him who has pronounced it ; it makes him wholly devoted, wholly consecrated to God ; but it imposes very great obligations. If the novice is obliged to obey because he wears the habit of his order, and would give scandal if he were wanting in submission, with much more reason is he, who is engaged to it by vow. It is, indeed, to him that the Holy Spirit addresses these words : If thou had vowed any- thing to God, defer not to pay it, for an uy faithf ul and foolish promise displeaseth Him. — Eccl. v. 3. Is it thus that we have regarded the vow of obedi- ence ? Have we comprehended that, having bound our- selves by this vow, we should be perfectly submissive to our superiors and to our rules ? Have we fulfilled this engagement ? Have we obeyed in everything, despite our repugnance, and the opposition of nature ? Have we obeyed at all times and in all places ? Have we comprehended how serious the violation of our vow of obedience would be, the ivrong we should do our- selves by failing in it, and the scandal we shouM give our brothers ? Are we, on this subject, in the disposition in which St. Paul found himself when he said : Lord, ivhat wilt Thou have me to do ? — Acts ix. 6. Pause. Act of Contkition. — O my God ! how far removed do I see myself from that spirit of obedience which makes a reli- gious according to Thy heart ! I regret bitterly the faults I have committed against the rules, and against the virtue of obedience. And since Jesus my Saviour has given me the example of it, I desire henceforth to imitate Him, in a way as perfect as shall be possible to me. I ask this grace of Thee, through the intercession of the most Hol^J Virgin, and of St. Joseph, perfect models of this virtue. I make the resolution to 434 PAETICUIAR EXAMEN. TWO HUNDRED AND SIXTY-NINTH SUBJECT. ON PERMISSIONS. Make the way known to me wherein I should walk.— Ps. cxliii, 8. Let US adore our Lord Jesus Christ in His perfect sub- mission to Mary and to Joseph, and let us endeavor to enter into His holy dispositions, in submitting all our works to obedience ; persuaded, that everything which is done with permission, is done, ordinarily, with blessing and with merit. That granted, let us consider that, to advance in virtue and have the merit of our acts, of our sufferings, of our sac- rifices, we should do nothing without permission, not even the most ordinary things, unless they are clearly implied by the duties of our position ; for it is particularly in this that we i^rove our delicacy of conscience, and the desire we have to please God. To act without permission, to take any measure without asking counsel, through fear of being refused, deterred, opposed in our designs, is a direct violation of obedience. It is to do our own will, it is to introduce a bad spirit into our order, it is to expose ourselves to disagreeable consequences. To ask permission by hints, by covert words, in obscure terms, and as if one was afraid of being understood, this is not a willingness to obey. To return repeatedly to the charge, to solicit again and again, this is to extort, rather than to obtain. To deprive ourselves of what we need, rather than ask for it, this is not a virtue, it is an act of liride. Neither should we give to a permission more extent than it has, either for the time, the places, or the circum- stances. Finally, when we ask a permission, we should put ourselves in the disposition to receive a refusal ; for TACIT PERMISSIONS. 435 the Superiors cannot and ought not to grant all the per- missions which are asked of them. What is our conduct in this respect ? How do we ask for permissions? How do we use them? Do we not pass lightly over so important a point, or do we endeavor to enter into the views of Him, of whom the Prophet speaks in these terms : Behold, I come ; in the head of the hook it is written of Me, that I should do Thy will : 0 My God, I have desired it, and Thy law in the midst of My heart ?— Ps. xxxix. 8. Pause. Act of Contrition. — How little zeal I have, O my God, for my perfection ! I could continually augment my merits by submitting all my works to an exact obedience, and in consequence of my lukewarmness, and of my negligence. I act often independently, and without permission ! Par- don me. Lord, by the merits of Jesus Christ and the in- tercession of Mary. I make the resolution to TWO HUNDKED AND SEVENTIETH SUBJECT. SUPPOSED, OR TACIT PERMISSIONS. There is a way which seemeth just to a man, but the ends thereof lead to death.— Prov. xiv. 12. It may happen that a religious finds himself in circum- stances which he could not foresee, and which may be so urgent as not to be deferred. In that case, the inferior who cannot await the response of his superior, should examine if the matter in question is not opposed to the spirit of his profession ; whether the superior, if he were present, would give him permission to act. He should even ask counsel, and make, as far as possible, only a con- ditional decision, and conduct himself with the greatest caution — afterwards notifying the superior of it. It is not so in regard to what we may foresee, to what can 436 PARTICULAR EXAMEN. be deferred, or for which we can obtain a respite ; in this case, to act independent!}^ is to fail in our duty. The pur- chase, the exchange, the disposal of a piece of furniture, should never enter into the siij^position of a tacit permis- sion ; much less, if the question relates to a piece of real estate. It should be the same with repairs or changes to be made in a house, in a school, etc. He would be very guilty, who, fearing he would not be favorably listened to, should refrain from asking permis- sion, or should only ask it after he had so far pledged j himself, that the superiors would be obliged to yield. j Such conduct would be a principle of destruction to the ' order ; a sort of revolt against authority ; a real scandal ' to all who should have cognizance of it ; while it would ; always bring disagreeable consequences to its author, and be a burthen on his conscience. "What is our conduct in this regard? Would we wish to merit the reproach which our Lord addressed to the Jews : Why tempt ye Me ; why seek you to circumvent Me? — St. Luke xx. 23. Pause. Act of Contrition. — What need I have of a spirit of faith, O my God, to guide me in the diverse circumstances of my life ! But alas 1 instead of consulting Thee, of ex- amining what would be most agreeable to Thee, I have often determined for myself, I have followed the inclinations of nature. Pardon, O my God, pardon this want of respect for Thine adorable will. I ask of Thee this pardon by the merits of Jesus Christ and the intercession of Mary. I nuike the resolution to vow OF STABILITY. 43T TWO HUNDEED AND SEVENTY-FIEST SUBJECT. vow OF STABILITY. Be thou faithful unto death, and I will give thee the crown of life.— Apoc. ii. 1^. Let us adore the spirit of our Lord, speaking to us of the advantages of perseverance, and let us see the wrong he would do to himself who, after having pronounced the vows, should not persevere, should not observe his vow of stability. To use his own goods, or those of the community, with- out permission, and after having made vows, is a great evil. To follow the caprices of his self-will, is to violate the vows of obedience ! But to fail in the vow of stabilit}^ to quit his vocation despite the vow he has made to perse- vere in it, is to violate all his vows at once, to trample them all under foot ; it is to commit a crime so much the greater, and more enormous, as it is alwa^^s voluntary. And, in truth, one may be surprised into failings rela- tive to other vows ; but the withdra^val, the apostasy, is always prepared, premeditated, pre-arranged. He has permitted some worldly thought to reign in his mind ; a bad root sprung up in his heart, and instead of combating it, denouncing it simply and frankly to his spiritual director, he has concealed it, he has fostered it, he has cherished it, he has allowed it to spread, to strengthen, and it has overcome him. Afterwards come distastes, ennui, drynesses, remissness in his conduct, con- temj^t for little observances, negligence in his prayers, in his meditations, etc., etc. At length, the evil can no longer remain hidden ; he al- leges a thousand pretexts, all equally devoid of reason and of good faith. He is not called ; he never had a vocation ; he did not wish to engage himself ; he wdslies to ernbracte another state of life ; his family have a claim on him. He alleges a depreciation of ability, an assumed humility, 438 TAETICULAR EXAMEN. and a thousand other motives, each equally futile. He will forget but one thing — namely, that he has taken the vows. . Ah, if even the devil, the world, and the flesh should combine to attack us thus, let us raise our w^eak hands and strengthen our feeble knees, and walk with a firm step in the right way."* Let us apjjly efficacious remedies to so great a malady ; let us begin by making it known to the spiritual physician ; let us hide nothing from Him. Let us pray, and let us watch ; let us pray, that we may obtain the strength and courage of which we have so much need ; let us watch over our minds, over our hearts, over our senses ; let us break asunder every attachment, every tie ; let us cut to the quick every bad habit. Let us seek once more a remedy for this evil in the practice of the rules, in prayer, in meditation, in the mor- tification of our faculties and of our senses, and, above all, in self-abnegation. Let us make, if necessary, a se/ious review of our con- science ; let us go back to the epv:>ch of our remissness, to the beginning of our resistance to grace, and remorse of conscience. Let us examine what is our conduct with regard to per- severance. Have we not a fear of this menace ; I wiU come to thee, anc will move thy candlestick out of its place ; and put another there.^ Let us think of these words of St. Paul : Do not therefore lose your confidence, which hath a great reward. — Heb. x. 35. Pause. Act of Contrition. — It is not enough, O my God, to per- severe in my vocation, I must also persevere in the good works which it requires of me, in fervor, in piet}^ ; and this is, unhappily, what I have net done. The more I advance in age, the less I advance in virtue, notwithstanding the ’ Apoc. ii. 5. PERSEVERANCE IN ONE’s VOCATION. 439 innumerable j^races with which Tliou dost favor me each day. Pardon me this negligence, this abuse of Thy graces, and grant tliat may I profit better by them in future ; I ask this of Thee by the merits of Jesus Christ, and the intercession of the Most Holy Virgin. I make the 7’esolution to TWO HUNDRED AND SEVENTY-SECOND SUBJECT. PERSEVERANCE IN ONe’s VOCATION. Will you also go away?— S t. John vi. 68. I believed, and I have been forced to believe, for many reasons, that God has called me where I am ; that He has here fixed my place ; that He has put me in the road which ought to conduct me to salvation. He has spoken ; I have heard Him ; I have obeyed Him ; I have come where I am ; I have remained here faithful to Him ; I have even found pleasure, above all when I have been fervent. I am then where God wills me to be ; I ought to remain in it, to be fixed and faithful in it ; to be attached to it ; to love the place, notwithstanding the disgusts, and the contradictions I may experience in it. I ought to per- severe in it, in body, in mind, in will, and in heart. I should avoid all that might be an obstacle to my per- severance, as voluntary faults, intercourse with the world, visits uselessly received or returned, immodesty of the eyes, and all the other defects capable of causing me to lose the taste for my vocation, by making me lose the spirit of God. I should even beware of every thought which, under pretext of a greater good, w’ould lead me to lose my voca- tion. Little does it matter to Satan, provided he obtains dominion over the heart ; he will know well, at a later period, to put other means in play, to reach his ends, and destroy the soul. m PARTICULAR EX.\MEN. I ought to do and to practice all that is capable of con- finning this vocation, which appeared to me so excellent, and which must be so glorious in eternit}^ I ought tlien to be faithful to grace, and to oppose courageously the impulses of my corrupt nature. In order to imeserve my vocation, I ought to be faith- ful in little things ; to be obedient, sincere in all my rela- tions with my superiors ; I ought to be assiduous, and ap- ply earnestly to all the exercises of the community ; to ac- quit myself conscientiously, and in a sj^irit of faith, in all the employments with which I am entrusted. I ought, above all, to frequent the sacraments with all the res^^ect and all the piety which that great act requires. If I desire to i^ersevere, I should have an extreme care to make known everything which passes in me. The most dangerous snare which Satan can lay for a religious is to lead him to keep secret on what occurs on this subject. Let us see now if we are in these dispositions in regard to perseverance ; and in order to return to them if we have left them, let us think on these words of our Divine Mas- ter : No man putting his hand to the plough and, looking hack is fit for the Kingdom of God,^ but on the contrary. He that shall persevere to the end^ he shall he saved. — St. Matt. xxiv. 13. Pause. Act of Contrition. — I know perfectly, O my God, that it is only by perseverance I can obtain the victory, and that, to secure perseverance, I must be faithful to m}^ du- ties ; and nevertheless I have not been so ; far from it ; 1 have but too often omitted what thou hast commanded me by my rules, and dared to do what they forbade me. Acknowledging my errors, I most humbly ask Thy pardon, by the merits of Jesus and by the intercession of Mary. 1 make the resolution to ^ St. Luke ix. 62. RENOVATION OF VOWS. 441 TWO HUNDKED AND SEVENTY-THIRD SUBJECT. KENOVATION OF VOWS. Be renewed in the spirit of your mind ; and put on the new man, who is created in justice and holiness of truth. — Eph. iv. 23. Let us adore the spirit of our Lord, exhorting us by the . mouth of St. Paul, to renew ourselves without ceasing in the spirit of our vocation, and let us examine whether we have followed this counsel. When some act on our part has procured for us any notable advantage, we like to recall it to our remembrance ; we speak of it with plea- sure, and it would be our happiness to find ourselves in a position to repeat it. It is thus that a courtier ceases not to say and to repeat to his sovereign that he is entirely devoted to him, that he is all his in life and in death. It would be the same with us in regard to our vows, if we could appreciate their value ; we would speak of them, we would glory in them, before God and men ; we would love to renew these holy engagements, not only at the periods fixed by the rules, but also each time that we should be tempted against the obligations they impose ; and, above all, at each communion, to show how happy we are at having pronounced them. We should renew them, to obtain pardon for the failings of which we may have rendered ourselves guilty; we should renew' them, to obtain grace to be more faithful to them in future. Is it thus that we act ? Do we show by our words and our works how happy we are in having consecrated our- selves to God by these vows? Do we study the sense of the promise that we have made, to procure the gloiy of God as much as is possible to us ? Do we endeavor to put this in practice ? Do we enter into the sentiments of David, when he said : I opened my mouth and panted, be- cause I longed for Thy commandments, — Ps, cxviii. 131. 442 PARTICULAE EXAMEN. Pause. Act of Contrition. — If I had well appreciated the im- portance of my engagements, and how advantageous they are to me, I should be happy to renew them often, and with fervor ; all my important actions would have been so many acts of renewal, because they would have been done in the spirit of my vows ; and I have not done this, either through negligence or indifference. Deign to pardon me, O my God, through the merits of Jesus Christ and through the intercession of Mary. I make the resolution to TWO HUNDEED AND SEVENTY-FOURTH SUBJECT. REMEMBRANCE OF THE VOCATION ; OF TAKING THE HABIT: AND OF MAKING THE VOWS. Be not afraid to be justified, even to death, for the reward of God con- tinueth forever. — Eccles. xviii. 22. There are epochs in our life which have vividly im- pressed us, and the remembrance of which may be equally very salutary to us ; such are those of our entrance into religion, of our taking the habit, of our making the vows. There was a day in our past life on which, in conse- quence of certain circumstances, of certain events, it came into our thoughts to withdraw from the world, in order to be able more surely and more easily to work out our sal- vation. This thought led us to take the steps necessary to obtain our admission, and having obtained it, we pre- sented ourselves with joy before the community. After some time of trial, we demanded the holy habit, and what was our joy to see ourselves admitted, to clothe ourselves with it ! Let us recall with what care we prepared our- selves for this pious ceremony; serious examinations on our vocation, general confession, prayers, meditations, mortifications, all were employed to render us worthy of EEMEMBRANCE OF THE VOCATION. 443 it. When interrogated on our dispositions and on the divers points of our rule, we replied with firmness that we were convinced of the truth of our vocation, and that we desired to fulfill faithfully all its duties. Our responses were frank and sincere, because such was our conviction. A little time after, we had the desire to make still one step farther, and to pronounce the first vows ; we made solicitations to obtain this favor, and Ave consented to pass through all the trials customary in such circum- stances. This is not all ; we have renewed these vows ; we have asked ; we have made our profession. Behold for us epochs of happiness, epochs which Avill constitute our glory during all eternity, if we be faithful. Ah! if the devil, the world, the flesh, should say to us that all that is of no importance, that it was done without design on the side of Providence, and without vocation on our part, let us respond to them that it is an error, a pernicious falsehood ; that we have been called, that we are still, and that we wish to persevere. Is it thus we act in our sufferings, our trials, our anxieties ? Let us recall those happy days, those moments of vehe- ment desires of success in which we waited with impa- tience a response of admission to the noviciate, our en- trance into the house of the Lord, our taking the habit, our first communion with this precious habit of religion, our vows, our profession, etc., etc. Yes, let us recall these pious recollections, and let us not forget that our soul purified by penance, and fortified by the Holy Eucharist, spoke then the language of the Holy Ghost which was in her. Let us think seriously of it, and then our fervor will be renewed, our courage Avill revive, our good will will find again all its energy; and, in order to reanimate ourselves, let us think of these words of St. Paul: I pursue towards the mark, for the prize of the supernal vocation of God in Christ Jesus. — Phil. iii. 14. 444 PARTICULAR EXAMEN. Pause. Act of Contrition. — The means of salvation which Thou hast given me, O my God, and which Thou dost still give me every day, are a very sensible proof of Thy love for me ; but the abuse I have made of them is well calculated to cover me with confusion ! Therefore it is that with all my heart I ask Thy forgiveness, by the merits of Jesus Christ, and the intercession of Mary. I make the resolution to TWO HUNDRED AND SEVENTY-FIFTH SUBJECT OUR DUTIES TOWARDS JESUS CHRIST. Lord, to whom shall we go ? Thou hast the words of eternal life. — St. John vi. 69. If I owe all to God for having created me, what do I not owe to Jesus Christ for having redeemed me, for hav- ing endured so many hardships, undergone so many labors, for having prayed and wept for me, for having suffered persecutions, contempt, injuries, blows, and buffets, and, above all, for having immolated Himself on the cross in order to save me? And I, what have I done for Him ? what have I suffered? How, and in what manner, have I proved my gratitude to this adorable Redeemer ? If any one takes the least step which may be advantageous to me, I speak of him with joy, I praise him, I publish his kindness and his good qualities ; this is reasonable. But who has done me as much good as Jesus Christ ? It was not only a favor He did me. He sacrificed thirty-three years of His own life for me. It is not merely a small advantage which He has pro- cured for me, it is an eternity of happiness, if I am wil- ling to jjrofit by His lessons. His example, and His suffer- ings. O, how lovable He is, Jesus my Redeemer ! how charitable He is ! I will make it my joy to say it, and still TO KNOW JESUS CHRIST. 445 to repeat it : He loved us even when we ivere dead in sinsf^ He loved His own loho were in the ivorld, He loved them unto the end ! 2 Considering all these titles, and even a still greater number, are we grateful to our Redeemer ? Do we esti- mate what we have cost Him ? Do we wish to do anything for Him ; let us say rather for ourselves ? for He does not wish that we should serve Him gratuitously ; He has crowns for all, and thrones for all ; in a word, a divine happiness, since it will be infinite. Let us often say then, with St. Peter : Thou art Christ, the Son of the living God. — St. Matt. xvi. 16. Pause. Act of Contrition. — My Saviour Jesus Christ, how great have been Thy kindnesses to me ! Alas ! I have almost measured my wickedness by this extreme goodness. How sorry I am, then, for having thus far shown so little grat- itude ! I ask Thy pardon, by Thine own merits and the intercession of Thy august Mother. I make the resolution to TWO HUNDRED AND SEVENTY-SIXTH SUBJECT. WE SHOULD APPLY OURSELVES TO KNOW JESUS CHRIST. Tliis is eternal life, that they may know Thee, and Jesus Christ whom Thou hast sent.— Sx. John xvii. 3. To know Jesus Christ, and to believe in Him, is to be well persuaded, and well convinced, that He is the second Person of the adorable Trinity ; God from all eternity, as the Father and the Holy Ghost ; that He w'as made man in time, in order to redeem us from the slavery of sin, and to merit for us the graces of which we have need, to at- tain salvation. To confess Jesus Christ, with the mouth, with the mind, Eph. ii. 4. 2 St. John xiii. 1. 446 PARTICULAR EXAMEN. and with the heart, is to confess openly His divine moral- ity, to believe firmly all that He has taught and all the Church proposes to our belief. To confess Jesus in action, is to take Him for a model, to imitate the numerous ex- amples He gave us in His whole mortal life. Is it thus we have acted in regard to Jesus Christ, our Divine Master ? Do we believe truly that He is Grod from all eternity ? Do we believe that He was made man in time, in order to redeem us ? Do we believe that He died for us ? Do we believe that, at the same time He reigns in Heaven, He is present in the most holy Sacra- ment of the Altar ? Do we reflect that He will one day come visibly to judge the living and the dead, and to ren- der to each according to his works Do we believe that He is our support, our all-powerful Protector, without whom we could do nothing ; our Mediator, our Advocate, our Pontiff, our Saviour, our Redeemer, our Pastor, our Master, our Model, the Lamb of God, the King of Kings, the Lord of Lords ? Do we acknowledge Him for what He is ; that is to say, as God, eternal, all-powerful, immense, seeing all things, governing all things, in a word, God, equal to the Father and the Holy Ghost ? That He is the truth which we ought to believe, the life which we ought to live, the way which we ought to follow to reach Heaven ? Is our faith in Jesus Christ vivified and sustained by the constant practice of the virtues of which this sweet Saviour has given us such beautiful examples ? Do we not render it sterile by a conduct wholly opposed to the doctrine of this Divine Master ? Could St. Paul say of us what he wa’ote to the first faithful, that the just man liveth by faith ? —Rom. i. 17. Pause. Act of Contrition. — I should place before every other ‘ St. Matt. xvi. 27. WE SHOULD LOVE OUE LOED JESUS OHEIST. 447 study tlie knowledge of Thy divine perfections, of Thy favors to me, Oh sweet Jesus! and I have neglected this stud 3 % surpassing all, to occupy myself with a thou- sand trifles I I have studied the means of rendering m}’-- self happy in this world, and I have forgotten to study Th}^ virtues. Thy amiabilities 1 Pardon, O my Saviour, pardon, by the merits of Thy death, and by the interceS’ sion of Mary, Thy most holy Mother. 1 make the resolution to TWO HUNDRED AND SEVENTY- SEVENTH SUB- JECT. WE SHOULD LOVE OUR LORD JESUS CHRIST. If any man love not our Lord Jesus Christ, let him be anathema.- I. Coe. xvi. 22. Jesus Christ having loved us first,^ and having loved us to the end,= is it not just that we should endeavor to pay Him in return ? and whom would we love if we loved not Him ? But let us see how we accomplish this duty, and how we respond to His love for us. It was in virtue of this immense and incomparable love,^ that this Divine Saviour, the brightness of the glory of God His Father, descended even into the depths of hu- miliation. It was in virtue of this love that He was born in a stable, that He lived in poverty, and in all the priva- tions which are its consequences. It was in virtue of this love that He endured contempts, rebuffs, injuries the most outrageous. It was in virtue of this love that He suffered His most dolorous passion, and most ignominious death, in order to save us. It is in virtue of this love that He fulfils in ‘ L St. John iv. 10. 2 St. John xiii. 1. 3 Heb. i. 3. 448 r.VRTICULAR EXAMEN. Heaven the office of Advocate^ before His Father, and that He daily renews the oblation of Himself in the holy sac- rifice of the Altar, that He may give Himself to us. On one side, what is our love for Him ? What are our sentiments in His regard ? What do we do to give Him proofs of our love, and to convince ourselves that we are - attached to Him ? For whom are all the thoughts of our mind, the affec- tions of our heart, the movements of our will, and the ac- tions of our hands ? Have we at least some desire to possess this love ? Do we ask for it, do we endeavor to obtain it ? Do we make some humiliating sacrifices to obtain it ? Let us be well assured that nothing is to be had without trouble. Let us often say, then, and let us repeat without ceas- ing, more from the heart than the lips, that we love Jesus Christ, that we wish to love Him. Let us seek to diffuse this love in the souls of others, let us speak with earnest- ness, as a child of honorable parentage sj)eaks of his father, as a sincere and devoted friend speaks of his friend. Let us enter thoroughly into the thoughts and disj^ositions of St. Paul, when he exclaimed : Who then shall separate us from the love of Christ ? Nor height, nor depth, nor any other creature, shall he able to separate us from the love of God, — Kom. viii. 35. Pause. Act of Contrition. — I ought to love Thee, O my sweet Jesus ; I ought to consider it a duty to love Thee, be- cause Thou art my God, and because all the thoughts of my mind, all the sentiments of my heart, all the acts of my will, are due to Thee. Gratitude should make me love Thee, because Thou hast loved me first, and hast done much for me ; I should love Thee at least through inter- est, since my peace in this world and my future happiness 1 J. St John ii. 1. WE SHOULD HOPE IN JESUS CHRIST. 449 depend upon it ; and nevertheless, far from loving Thee, I have often offended Thee ! O ! pardon me, I pray Thee, by the intercession of Thy august Mother. I make the resolution to TWO HUNDRED AND SEVENTY-EIGHTH SUB- JECT. WE SHOULD HOPE IN JESUS CHRIST. Although He should kill me, I will trust in Him. — J ob xiii. 15. Ji we are just, Jesus Christ places us in His heart, and presents us to His Father ; if we are lukewarm. He solicits us to fervor, reanimates us by His caresses, by the sacra- mental graces, and by a thousand other means which He employs ; if we are sinners, it is precisely for us that He made Himself man, for He declares : I am not come to call the just, hut sinnet's and that in character of good Shep- herd, He leaves His ninety-nine faithful sheep, in order to hasten after that one which has strayed. ^ Whoever we may be then, let us place our confidence in Him, and let us be persuaded thsT He will receive us with a goodness altogether paternal. No — He who calls the sinner, who solicits him, who invites him by the most pressing motives to come to Him, will not forsake us ; no — this good Pastor who hastens after the the sinner who wanders and flies from Him, will not abandon the re- pentant sinner who returns and seeks Him sincerely. Is it thus we have acted in regard to our Divine Sa- viour? Have we placed in Him all the confidence He has a right to expect from us, after the numberless benefits which He ceases not to lavish on us every da}^ ? Convinced by everything within us that we can do noth- ing of ourselves, are we persuaded that with His grace we > St. Matt. ix. 13. •■2 St. Luke XV. 4. 150 P^UITICULAR EXAMEN. can do all that He exacts from us ? That His grace, which renders us all powerful in the order of salvation, and which is absolutely necessary to ns, will never fail us, because our Saviour, being the master and dispenser of it, desirea most certainly to bestow it on us in the measure of our needs ; and, in effect, offers it to us, however unworthy we may be of it ? Do we consider that the greatest pain which we could in- flict on the heart of that loving Saviour would be to dis- trust His goodness towards us, after having received so many proofs of it? But persuaded that we should not tempt God, nor provoke His just indignation, have we done what He demands of us, to establish our hope on solid foundations ? Have we avoided the evil which is for- bidden us ? Have we practised the good which is com- manded us? Have we fulfilled the duties of our state? Can we say, with David: In Thee, 0 Lord, have I hoped ; let me never he confounded. With my whole heart have I sought after Thee. — Ps. xxx. 2 ; cxviii. 10. Pause. Act of Contrition. — If I am stiU subject to so many defects, to so many weaknesses, to so many imperfections, it is because I have not hoped in Thee, Lord God, all powerful ; for it is written, He that trusteth in the Loi'd is blessed.^ I ask Thy pardon, O my God, for my little confi- dence in Thee, and for the defects which followed. Thou shalt be henceforth my only support ; I desire no other ; I ask of Thee this grace, through the merits of Jesus Christ, my Saviour, and the intercession of Mary, Mother of holy hope. 2 I make the resolution to ’ Prov. xvi. 20. 2 Eccles. xxiv. 24. UNITE OURSELVES TO JESUS CHRIST. 451 TWO HUNDKED AND SEVENTY-NINTH SUBJECT. WE SHOULD UNITE OURSELVES TO JESUS CHRIST. Abide in me, and I in you. — S t. John xv. I. To unite ourselves to Jesus Christ is to make Him reign in our hearts by a tender and generous love; to draw Him to ourselves by a sincere and efficacious desire of pleasing Him in all things. To unite ourselves to Jesus Christ is in a certain manner, to dissolve ourselves, and to identify our- selves with His person. To unite ourselves with Jesus Christ is to enter into His views, and make Him to rule over all our thoughts, words, and actions; it is to hold our- selves in His company, to act only with Him, in Him, and by Him. Thus St. Paul experienced it, when he said : I live now, not /, hut Christ liveth in meJ It is He who ani- mates me, who directs me, who conducts me ; it is He who breathes, who thinks, who speaks, who suffers, who prays in me ; my eyes, my tongue, my hands, my heart, serve me as organs to love and serve God, to make Him known, loved and served, in laboring for the conversion and sanctification of souls. For me — I am as if I were dead ; but Jesus Christ lives in me ; my life is absorbed in His, all my being is as if lost in Him. O, how beautiful is this union with Jesus Christ ! how glorious it is ! how consoling it is ! how meritorious it is ! how advantageous it is ! how necessary it is ! It is beauti- ful with the beauty of Jesus Christ, glorious with His glory, consoling with His love, meritorious and advanta- geous by His infinite merits ; it is necessary, for without it, no graces, no merits, no eternal happiness! Are we united to Jesus Christ ? Are our thoughts, our affections, our words, our works, the thoughts, affections, words, works of Jesus Christ? Would Jesus Christ think as we think ? would He say what we say ? would He do Gal. ii. 20. 452 PAKTICULAK EXAMEN. wliat we do, and as we do it ? Does the eternal Father see in us any resemblance to His Son, any trait of conform- ity with the dear object of His affections ? Is it under shadow of the merits of this Divine Be- deemer that we present ourselves to God ? Do we keep ourselves in His company ? Is He with us in the house, in our occupations, in chapel ? Do we take Him for a companion when duty obliges us to leave our solitude ? Do we walk with Him in the streets ? Is He our first and principal counsellor in the diverse cir- cumstances of life ? In a word, could we apply to our- selves these words of St. Paul : Your life is hid with Christ in God. — Col. hi. 3. Pause. Act of Contrition. — What grief and confusion for me, to have, perhaps, lived for myself, for my passions, for the world, and so little for Thee ! for Thee, who art the life of my life, the true life of my soul ! Draw me then to Thee, O good and most amiable Jesus ! Let me live henceforth by Thy life upon earth, that I may merit to live with Thee in eternity. This is the grace I ask of Thee, by the pas- sion and death Thou didst suffer for me, and through the intercession of Mary. I make the resolution to TWO HUNDEED AND EIGHTIETH SUBJECT. WE SHOULD IMITATE JESUS CHRIST. Whom He foreknew He also predestinated to be made conformable to the image of His Son. — Eom. viii. 29. Let US adore our Lord Jesus Christ, making Himself man, in order to be at the same time our Saviour and our model. He is our Saviour ; we should draw from the treasure of His merits, to enrich ourselves in spiritual trea- sures. He is our model; we ought to imitate Him, to walk WE SHOULD IMITATE JESUS CHRIST. 453 in His footsteps, to love what He loved, to hate what He hated ; to think, to speak, to act, as he thought, sp (ke, acted. The task is difficult ; but it is not impossible, with the grace of God ; the conduct of the saints is a proof oi it ; it is in the aids of grace, in the examples of this Di ine Saviour, that we shall find the power and the will. To facilitate to us the practice of good works, the ' {on of God, that amiable Saviour, that adorable Model, m ide Himself man, and rendered Himself visible, in order tuat, having him perpetually before our eyes, we might walk in His steps, follow His example, and give us the benefit of His merits. Christ also, says St. Peter, suffered for us, leaving you an example that you should follow his steps, ^ and that we should destroy in us the sentiments and the inclinations of the old man of the body of sin.2 When one proposes to us the imitation of Jesus Christ, we are not to understand it, of the supernatural things which he did, as his miracles, but of the virtues which he practised. He was humble ; let us labor to become so. He was poor ; let us be poor, at least in spirit and in heart ; let us support with love and holy resignation the privations which our State commands. Jesus Christ was meek, patient, compassionate, charita- ble ; he was averse to the world ; he frequented it only to fulfil the mission with which he was charged, always by necessity, and never from curiosity, or by any human mo- tive. To imitate Jesus Christ then, let us be meek, pa- tient, compassionate, charitable ; let us be averse to the world ; let us frequent it only so far as is absolutely and strictly necessary, and solely to fulfil the duties which our mission imposes on us. Jesus Christ suffered every day of His life, and he died upon the cross ; let us suffer freely, ^ I. St. Peter xi. 21. 2 Rom. vi, 16. 454 pahticulah examen. like Him, and in union with Him, pains, trials, and afflic- tions. Like Jesus Christ, let us have in view only the glory of God, our sanctification, and that of our neighbor, and w’hether we eat or drink, all, ivhatsoevei' ye do in uv?'d or in work, all things do ye in the name of the Lord Jesus Christ, giving thanks to God and the Father by Him.^ Let us see then whether we are faithful to follow this command of the Holy Spirit. Look and make it according to the pattei'nJ Be ye followers of me, said St. Paul, as 1 also am of Christ. — I. Cor. iv. 16. Pause. Act of Contrition. — How far am I from resembling Thee, O my amiable Saviour! I shrink fi’om sufferings, I fear always to suffer too much ; the love of the world yet lives in me ; the glory of God and the salvation of souls, my own salvation, affect me little. I am, indeed, included in the description of Thy Apostle, Avhen he said sorrowing : Many walk, of whom I have told you often ( and now tell you weeping ) that they are enemies of the cross of Christ.^ I pray Thy pardon for it, O my amiable Master, through the merits of Thy tears and Thy sufferings, and by the seven dolours of Thy immaculate Mother. I make the resolution to TWO HHNDEED AND EIGHTY-FIKST SUBJECT. DEVOTION TO THE HOLY NAME OF JESUS. There is no other name under heaven (than that of Jesus) given to man thereby we must he saved. — Acts iv. 12. O ! how holy and venerable is this name 1 how worthy of our pjofound respect, of our most sincere adorations 1 It is the name of the divine Word, God from all eternity, with the Father and the Holy Ghost, and made man in time ; it is the name of our Saviour, of our Bedeemer, of ^ Col. iii. 17. ^ Exod. xxv. 40. ^ Phil. iii. 18. DEVOTION TO THE HOLY NAME OF JESUS. 455 onr Benefactor, surpassing all. This divine name includes all the wisdom, all the holiness, all the goodness, 9 11 the mercy of God. It is through this adorable name that all the favors, all the graces, all the blessings of time and of eternity are bestowed upon us. It is the name above every other name. It causes hell to tremble, it consoles earth, it rejoices heaven. Let us see now what is our conduct, what are our senti- ments, what is our veneration towards this adorable name. Do we respect it, as the namo of our God, of our sovereign Master ? Do we love it, as the name of the most tender of Fathers, the most generous of Benefactors? Do we in- voke it with confidence in our sorrows, in our trials, in our temptations ? Do we pronounce it with the most profound respect, and the most tender and most affectionate vene- ration ? Do we reflect that the eternal Father hath given him a name which is above vU names, that in the name of Jesus every knee should bow, of those that are in heaven, on earth, or under the earth ? — Phil. ii. 9. Pause. Act of Contrition. — O Jesus, my divine Master, I have known too late Thy adorable name ; I have loved it too little, I have reverenced it too little, I have honored it too little ! I pray for pardon of the past ; henceforth this sacred name shall have all my trust and all my love. It shall con- stitute my dearest delight in time ; it shall constitute my glory and my happiness in eternity. I ask Thee this grace by the mediation, and in the name of Mary, the good, the tendar, the immaculate Mary. I make the resolution to 456 Particular examen. • TWO HU^^DRED AND EIGHTY-SECOND SUBJECT OUR DUTIES TOWARDS MARY, THE MOTHER OF GOD. Mary, of whom was born Jesus the Son of the Most High,— Si. QLv'rr. i. 16 ; St. Luke i. 32. The infinite goodness of our God, wishing to withdraw the human race from the deplorable state into which the fall of the first man had plunged it, predestined Mary to be the mother of Jesus Christ, our Saviour, and preserved her from original sin, out of respect to this incomparable dignity. Let us examine with what respect we have honored the incommunicable privileges with which the august Mary has been favored. Have we regarded her as the most perfect creature of God ? Are we convinced that she is elevated above all that is not God ? Have we rendered to her, as far as lay in our power, all the honor and all the veneration which her admirable pre- rogatives merit ? Have we made it a happiness to ourselves to praise her, and to cause her to be praised; to celebrate her festivals with the most tender piety, and to prepare ourselves for them by a redoubled fervor? Are we rejoiced to see her honored and loved, and do we contribute to it with all our power ? Do we take particular care to inspire in children a tender devotion to this august Queen of heaven and of earth ? Are we persuaded, with St. Augustine, that even if all creatures, alb the sands of the sea, all the blades of grass, * all the atoms ,of the air, should be changed into as many tongues, they would not suffice to celebrate the praises oi Mary ? OUR DUTIES TOWARDS MARY. 457 Have we no reproaches to address ourselves, on our little zeal in her regard ? Do we consider that Jesus Christ refuses nothing to Mary His Mother, and that He says to her, as Solomon said to his mother ; 3Iy Mother, ash ; for I must not turn away from thy face’? — III. Kings ii. 20. Pause. Act of Contrition. — When I think of the little atten- tion with which I often recite the Angelical Salutation, I have indeed reason to be ashamed of it. I ask Thy par- don for this fault, O my God ! and I make a firm resolu- tion to no more recite the prayers in honor of Mary, ex- cept with an attention worthy of her whom I ought to praise ; and for this end, 1 make the resolution to TWO HUNDEED AND EIGHTY-THIED SUBJECT. OUR DUTIES TOWARDS MARY, OUR MOTHER. Behold thy mother. — St. John xix. 29. Jesus Christ, from the height of His cross, was pleased to give us for our mother, Mary, His own Mother, and to recommend us to her care, as her own children. But if Mary is our mother, our tender mother ; if she regards us and treats us as her children, we, on our side, ought also to regard her as our mother, and act the part of well-bred children towards her. Now well-bred children should resemble their mother ; they ought to love her, respect her, obey her, do whatever she desires, and avoid whatever may trouble her, alfiict her, vex her. Is it thus we have acted towards Mary, our good moth- er? In what do we resemble her? Have we the same thoughts, the same desires, the same affections as this 458 PARTICULAR EXAMEN. tender mother ? Do we imitate her in the practice of the virtues of which she has given ns such great examples ? Do we, like her, love humility, poverty, retirement, holy purity? Like her, and as much as our imperfect state will permit, do we love Jesus our Master ? Do we serve Him faithfully, do we attach ourselves to Him, in life and in death ? Do we love Mary? Do we love her as a mother the most tender, most affectionate, most generous ? Do we love her, after Jesus, her divine Son, as the object most worthy of all our affections ? Do we endeavor to prove our love to her by an unbounded confidence, in all our spiritual and temporal wants, as children have recourse to their good mother whenever they suffer, when they are in trouble ? Do we comprehend how great should be our respect -for Mary ? She is the true Mother of God, since she is the Mother of Jesus Christ, true God and true man ! Is our respect sincere, and do we show it at all times when occa- sion presents itself ? Do we respect her holy name, her images, the holy scapular, and all that places us in inter- course with her ? How do we say the rosary, the Angelm, the litanies, and the other prayers we address to her ? Are we obedient to Mary ? Do we take the trouble to know what she requires of us, what she desires, what she wishes ? Do we endeavor to avoid, in our conduct, what- ever might displease her, grieve her ? In a word, have we manifested our obedience to her by accomplishing all her wishes, which are the same as those of her divine Son? Have we had at heart to make ourselves pleasing to her, by following, with the same punctuality as the servants at the wedding of Cana did, the counsel which she gave them in these words : Whatsoever He (my Son) shall say to you, do ye P 1 St. John ii. 5. OUR DUTIES TOWARDS MARY. 459 Do we put in practice, in regard to Mary, the precepts of the aged Tobias to his son : Thou shalt honor thy mother all the days of her life ? — Ton. iv. 3. Pause. Act of Contrition. — O Mary ! thou art to me the most tender of mothers ; but can I say that I am thy worthy child ? Thou hast loaded me with favors, but have I al- ways testified my gratitude to thee for them ? Have I obeyed thee, have I honored thee as I should have done, and as thou dost merit ? Alas ! I have many faults to re- proach myself with on this head. I repent, O my good mother, and am resolved, with the grace of God, to re- pair the past. Aid me to realize my firm purpose, and to execute The resolution I make to TWO HUNDRED AND EIGHTY-FOURTH SUBJECT. OUR DUTIES TOWARDS MARY, ODR PROTECTRESS. He kept him as the apple of his eye. — ^Deut. xxxii. 10. God, being infinitely good, does not reject the prayer of any one ; but it is certain that the more pleasing to Him he is who prays to Him, the more His heart is moved, and the more abundant are the graces which He grants. If so, what power must not the most Holy Virgin have with Him she, so holy, so worthy of being heard ! On the other side, we know that Mary is full of goodness for us, that she is our Mother, our tender Mother, and con- sequently she must interest herself greatly in our destiny, in our true happiness in this world, and, above all, in the next. Let us place our confidence then in her protection; let us commend to her our wants ; let us have recourse to her in aU the circumstances of our life ; in temptations, 460 PAKTICULAK EXAMEN. in order that she may lead ns to overcome them; in trials, to obtain the grace to bear them with courage, and for the sake of God; in our labors and our enterprises in order to recommend them to her; when we prepare to receive the sacraments, to obtain the grace to ajDproach them worthily, and to profit by them. Let us pray to her for ourselves; let us pray to her for our relatives, our friends, our pupils. Let us see now what has been our conduct; let us see if we have had recourse to this tender Mother, whenever our necessities required it. Alas ! Is it not from having neglected to have recourse to her, tnat we have made so many falls, and so little pro- gress in the virtues of our holy state ? Is it not from want of confidence in her powerful pro- tection, that we are so slothful in the pursuit of perfec- tion, and in the practice of the means given us, to attain it ? Let us invoke her henceforth with a holy fervor, and we may say with the prophet : In her hath my heart confided, and I have been helped. — Ps. xxvii. 7 Pause. Act of Contkition. — I acknowledge it, O my God, I have not had confidence enough in the protection of Mary, and I have relied on myself only ; behold the cause of all my miseries ; I repent of them, I deplore them, in all the bit- terness of my soul, and I resolve, with the aid of Thy holy grace, to have recourse without ceasing to her whom Thou hast given me for a protectress against the attacks of the enemy of my salvation. Por this reason, / make the resolution to OCJR DUTIES TOWARDS MARY. 461 TWO HUNDKED AND EIGHTY-FIFTH SUBJECT. OGR DUTIES TOWARDS MARY OUR MODEL. Look, and make it according to the pattern. — E xodus xxv. 40. God oilers us, in the most Holy Virgin, an admirable model of all virtues, and invites us to imitate her, if we wish to walk with assurance in the path of perfection. Let us see how careful we have been to do it. Mary never committed sin ; and we, have we not com- mitted a great number of them, perhaps even since we have consecrated ourselves to God ? Mary was not like us under the empire of concupis- cence, and nevertheless she avoided all the occasions which might have led her to evil ; and we, who have so many vi- cious inclinations, what care have we taken to avoid the danger ? In place of avoiding occasions of sin, have we not rashly exposed ourselves to it ? Mary led a life recollected and mortified; and we, do we not abandon ourselves to distractions ? Do we not seek occasions of satisfying nature and gratifying our senses? Mary was a model of obedience ; and we, do we not re- main attached to our will, and do we not find it difficult to submit to the yoke of discipline and to that of our rules ? Mary lived in retreat, although the world offered her no danger ; and we, who have a thousand times experienced the fatal effects of its intercourse, seek it ! Mary was always perfectly submissive to the will of God. Are we not opposed to this Divine will, when it is contrary to ours ? Do we not murmur against the obstacles by which Providence judges proper to thwart the accomplisli- ment of our desires, to prevent the realization of our projecl s ? Mary ordinarily kept silence, and only broke it to glo- rify God or to exercise charity; and we, who have so oft(ju 462 PABTICULAE EXAMEN. felt tlie injury wliicli our tongue lias done to oftr soul, do we not violate almost continually the rules of silence ? Mary never lost sight of God; she lived only for Pliin, and sought in everything only to please Him ; and we, do we not neglect the exercise of the holy presence of God, although it is one of the interior supports of our Institute, and is strongly recommended to us by our rules ? Finally, Mary acquired at each instant new merits, by the faithful use she made of the graces of God; and we, do we not recede instead of advancing, because of our want of fidelity, or even through our resistance to grace ? Let us endeavor then henceforth to imitate Mary, whom God, in quite a different sense from that in which he threatened Solomon, has proposed for an example among all nations . — . II. Paral. vii. 20. Pause. Act of Contrition. — What cause for confusion, O my God, in seeing how little care I have taken to imitate the model Thou hast given me in the person of Mary ! I ask Thee pardon for my negligence, and for all the faults that have been the consequence of it; and I humbl}^ pray Thee by the merits of Jesus Christ and through the interces- sion of this tender Mother, to enable me to repair the past, and to hold henceforth a course wholly contrary to that which has hitherto been seen in me. For this purpose, ' 1 make the resolution to TWO HUNDEED AND EIGHTY-SIXTH SUBJECT. THE ROSARY AND OTHER PRACTICES OF DEVOTION TOWARDS MARY.- I will praise Thy name continually, and will praise it with thanksgiv- ing. — E ccles. li. 15. Devotion towards the most holy Virgin, which is a mark of predestination, was bequeathed to us by our venerable OUE DUTIES TOWAEDS MAEY. 463 Founder, who, like all the founders of orders, has recom- mended it to us as much by His example as by His words. Besides the consecration to this Queen of Heaven, which is prescribed to us morning and evening, and the duty oi having recourse to her at the close of each of our exer- cises, we should not pass any day without reciting the rosary, and should say it also while walking through the streets. Let us examine how we have acquitted ourselves of this obligation. Persuaded that Christians, and especially religious, ought never to lose sight of the principal mysteries o the life of our Lord, and of His most holy Mother, have we been careful to meditate on them in saying the beads ? Do we consider that there are no prayers more pleasing to God than the Lord’s Prayer and the Angelical Saluta- tion^ of which the rosary is composed ? Have we had the esteem for this prayer which it merits and which the Saints have had for it, and have we prac- tised it with all the piety and attention possible ? Have we passed no day without paying this tribute ol homage to the most Holy Virgin ? Far from yielding to weariness, under pretext of the frequent repetition of the Pater and Ave, have we been persuaded that the first having been given to us by Jesus Christ Himself, and the second having the Church and the Holy Ghost for authors, nothing can equal their effi- cacy ? Are we faithful in reciting devoutly, three times a day, that beautiful prayer called the Angelm, and have we en- deavored to reanimate our faith and our love for Jesus and Mary, before paying them this tribute of praise ? Are we persuaded that fidelity to this holy practice is sure to draw upon us special graces, and that we may not neglect it without experiencing serious detriment ? With what sentiments do we wear the holy Scapular ? m PARTICULAR EXAMEN. Have we a care, every day, to direct our intention to gain the indulgences attached to this pious practice ? What use do we make of this pious invocation: “O Mary, conceived without sin, pray for us who have re- course to thee Do we salute Mary devoutly as Queen of Heaven, when we pass before any one of her images ? Have we applied to Mary what the royal Prophet says in speaking of the Lord, in thinking on His goodness ‘f In my life 1 will praise her, I will sing to her as long as I shall be. — Ps. cxlv. 2. Pause. Act of Conthition. — My God, I acknowledge that I have often failed to say the rosary, and oftener still to say it with the devotion which the august Queen of Heaven merits. Pardon me. Lord, for my past negligence ; I am resolved to do my best to repair it, and to unite myself to the dispositions with which her most zealous servants ren- der her this duty. I make the resolution to TWO HUNDKED AND EIGHTY-SEVENTH SUBJECT. DEVOTION TO ST. JOSEPH. A faithful and wise servant, whom his Lord hath appointed over his family. — Sx. Matt. xxiv. 45. No Saint in Heaven is more worthy of our veneration ! and confidence, after Mary, than St. Joseph. | He was the worthy spouse of that Immaculate Virgin, . the faithful guardian of' her matchless purity. He was the | foster father of the Word incarnate, the substitute of God | Himself, in the exterior charge of the hol}^ family. I The Prophets had announced the coming of Jesus Christ, | but St. Joseph had the happiness to possess Him in his j house ; to see Him, to clasp Him in his arms, to maintain DEVOTION TO ST. JOSEPH. 465 Him by the fruit of His labor, the sweat of his brow. What an admirable mission, what a sublime vocation ! Penetrated with these thoughts, have we considered to what high sanctity this glorious Patriarch must have at- tained, having continually before his eyes the examples of Jesus and Mary? Have we meditated on his profound humility, on his boundless obedience, on his intimate union with God, on his tender solicitude towards Jesus and Mary ? Have we reflected on the power which his virtues gave him over the hearts of Jesus and Mary, and consequently on the influence of His intercession ? Have we had recourse to his powerful mediation, to ob- tain the virtues we need, in the position in which Provi- dence has placed us ? Have we reflected that St. Joseph, having had the happi- ness to die in the arms of Jesus and Mary, merited to be- come the Patron of a good death ; and have we often recommended to him our last hour, and the judgment which we shall undergo ? To merit these favors and the especial protection of this great Saint, have we applied ourselves to the practice of the virtues which shone in him with the most splendor ? Have we had some share in his humility, in his obedience, in his ardent love for Jesus and Mary, in his application to silence, and avoidance of the world ; in his sj^irit of prayer and of recollection, in his exactitude to faithfully fulfil the duties of his charge ? With what attention, what piety, do we recite the prayers prescribed to us in his honor ? Are we careful to have recourse to him in confidence, in the different circumstances of life, in our afflictions, our temptations, our difficulties ? Are we in the habit of making novenas in his honor, to obtain such a grace, to be delivered from such a temptation, 466 PARTICULA.R EXAMEN. to acquire sucli a virtue ? Do we reflect that it is the Church herself which recommends to us these pious prac- tices, in repeating to us these beautiful words of an an- cient King of Egypt, and which she applies to our Patron Go to Joseph? yes, go to Joseph, and let us be careful to do all that he shall say . — Gen. xli. 55. Pause. Act of Contrition. — I might have obtained many gi’aceSj O my God, through the intercession of the great St. Joseph, and I have often neglected so efficacious a means. Par- don me this negligence, and grant that in future I may be more faithful to have recourse to this glorious protector, in all my wants, in all my difficulties. Deign to grant Thy benediction to the prayers I shall address to him, and to the efforts I purpose to make, in imitation of his sublime virtues. I ask Thee this grace through the merits of Jesus Christ Thy dear Son, and through the mediation of Mary. I make the resolution to TWO HUNDEED AND EIGHTY-EIGHTH SUBJECT OUR DUTIES TOWARDS OUR GUARDIAN ANGEL. He hath given His angels charge over thee, to keep thee in all thy ways. — Ps. xc. 11. God, in His infinite mercy, gives us one of his angels to guard us, to watch over us, to accompany us in all our ways ! This prince of the celestial court never quits us for a moment, not even when we have the unhappiness to offend God ! He weeps, as the angels and the elect in Paradise weep, but he never abandons us. Our angel guardian inspires us with holy thoughts for our sanctification, with holy desires to do good, with pious sentiments towards God, and the acomplishment of our duties. OUR DUTIES TOWARDS OUR GUARDIAN ANGEL. 4G7 He prays for ns, he makes himself our advocate before Irod, pleading our cause without ceasing, and soliciting the graces of which we have need. Our angel guardian offers to God our prayers and our good works ; it is they who were figured by the angels Jacob saw ascending and descending by the ladder which connected earth to heaven. Our angel guardian protects us against the attacks of demons. The wicked spirits prowl about us unceasingly that they may lead us to offend God ; but our good angel makes himself our protector ; he battles for us, and he always renders us victorious, when we second his endeavors. Our guardian angel aids us in the dangers of life. Who is he who will not be forced to admit that his life would have been in danger in such and such circumstances, if his good angel had not succored him ! Who is the sinner whom Satan would not have caused to perish at the mo- ment of his sin, so as not to risk his prey, and who to- day would have been in hell without the charitable aid of his angel guardian ? For all these blessings is it not just that we should love our angel guardian, as a tender, sincere, and all devoted friend? That we should be grateful for all the services which he renders us every day ? That we should be docile to his advice, his counsels, his inspirations? That we should respect his presence, avoiding every thing which might grieve and afflict him ? Is it thus we have acted ? Have we thanked the Lord for the favors he has granted us in giving us, to guard us, one of the princes of the celestial court ? Have we recognized the great services which this blessed spirit incessantly renders us? Have we loved Him? Have we thanked Him ? Have w^e respected Him ? Do we consider how much we displease him when, in his 468 PARTICULAR EXAMEN. presence and before liis eyes we displease God ? Let its beware of wounding the eyes of those angels who contem- plate continually the face of our Father who is in heaven . — St. Matt, xviii. 10. Pause, Act of Contrition. — I have not been aware, O my God, of the extent of the favor which Thou hast done me, in confiding me to the care of one of Thy angels ! Neither have I comprehended what I owe to that celestial spirit, and this is the reason I have often afflicted, pained, grieved him by offending Thee. Pardon, O my God ; par- don, by the merits of Jesus, my adorable Saviour, and through the intercession of Mary and of my holy angel. I make the resolution to TWO HUNDRED AND EIGHTY-NINTH SUBJECT. OUR DUTIES TOWARDS THE SAINTS. We are the children of saints.— Job ii. 18. A multitude of saints, of all ages and sexes, of all condi- tions and of all tongues, as St. John tells us in his apoc- alypse,’ are in heaven, where they reign, and will reign through ages of ages, that is to say, during all eternity. Although enjoying a hap23iness which eye hath not seen, nor ear heai'd, neither hath it entered into the heart of man^ to conceive, these blessed ones love us tenderly, in God our Creator, in Jesus Christ our divine Redeemer, and in Mary, our tender Mother ; they are interested in us, take a very especial part in what concerns us ; we ought then to pay them in return, that is to say, to love them, lionor them, pray to them, and imitate them, as far as is possible to us. Apoc. vii. 9. 2 I. Cor. ii. 9. ORB DUTIES TOWARDS THE SAINTS. 469 We ought to love the saints ; they are our brothers ; they vrere baptized in Jesus Christ as we, they belonged to the Church militant, many even are our relations ; and who indeed is the Christian who cannot say that, by the grace of God, he has every reason to believe that such or such a member of his family is in heaven ! We ought to honor the saints, to respect their persons, their names, their relics, their images, and all that relates to them ; they are the friends of the gi-eat King of eter- nity. We ought to pray to the saints ; they are all powerful before God ; they are his friends, his favorites, and con- sequently they obtain for us all the graces and succors of which we have need in order to attain to their happiness. We ought to imitate the saints ; all these blessed ones, with the exception of those infants who died before they had the use of reason, have been as we, subject to all the corporal and spiritual miseries of humanity ; they were afflicted, tempted, many even were sinners, and neverthe- less they sanctified themselves ; all bore the cross, all con- quered their inclinations, all died like saints ! Why not imitate them? Why, as St. Augustine says, are we not able to do what such and such have done, having the same graces, the same succors, the same motives ? Let us see now how we stand in this respect. Do we think of the immense felicity which the saints enjoy in order to excite us to the desire of obtaining it ourselves? Do w'e love the saints as sincere friends, as relatives, as brothers in Jesus Christ? Do we honor these blessed ones, and do we respect that which relates to their persons. Do we pray to them with piet}^ with confidence, and with perseverance ? Do we endeavor to imitate them? They, as St. Paul says, were racked others had trial of mockeries and stripes ; moreover also of hands and prisons ; they were stoned. 470 PARTICULAR EXAMEN. ihey loere cut asunder^ they were tempted, they icere put to death by the sword.'^ God does not demand as much of us, but does he not demand that which we might do ? And the saints who ai-e in heaven, would they be there if they had not done more than we do ? Pause. Act of Contrition. — Should I not blush, O my God, in considering all that Thy saints have done and suffered, to be faithful to Thee, and seeing the little that I do for Thy service. Pardon me. Lord, the neglect I have shown in imitating these noble models ; and grant me the grace, by the infinite merits of Jesus Christ, crown of all the saints, and by Mary, their Queen, to live henceforth as they lived, to the end that I may arrive at the happiness of blessing Thee and loving Thee with them during all eternity. I make the resolution to TWO HUNDKED AND NINETIETH SUBJECT. OUR DUTIES TOWARDS THE SOULS IN PURGATORY. It is therefore a holy and wholesome thought to pray for the dead, that they may be loosed from sins. — II. Mac. xii. 46. That there is a purgatory is a truth of faith; in this pur- gatory there is a devouring fire, and in this fire are souls suffering cruel torments, because they departed from this world, guilty of venial sins, or not having sufficiently satis- fied God for their greater sins. These souls being no longer able to give satisfaction themselves, ask our succor ; they cry out to the ears of our faith in these touching words : Have p>ity on me, at least you, my brother, my friends, my relatives, because the hand of the Lord hath touched me:^ * Heb. xi. 35. 2 Job xix. 21. OUR DUTIES TOWARDS THE SOULS IN PURGATORY. 471 Let us see now wliat has been our conduct in regard to these holy souls. Have we lent a pitying ear to their prayers ? Have we sought to relieve them by the means which the church offers us, which are prayer, fasting and alms ? By prayer ; that is to say, by fervent supplications ad- dressed to the merciful goodness of God, by assistance at the holy sacrifice of Mass, by fervent communions, by the application of the numerous indulgences we can gain in their intention ? By fasting ; that is to say, by the mortification of our senses, by the privations which we impose upon ourselves, in view of satisfying the divine justice, and doing penance for these holy souls ? By almsgiving, in exercising according to our power to- wards our neighbor, spiritual and corporal works of mercy, especially those which constitute the essence of our profession ? Ah! how culpable we should be, if having it in our power to soothe the sufferings of this father, this mother, this brother, this sister, this relative, or this friend, and even to deliver them entirely, we were insensible to their sighs, and indifferent to their sad condition I Let us pray then for these holy souls, and let us recom- mend them to God during the hol}^ sacrifice of the Mass, and in our Communions, taking care to apply to them the indulgences we may gain ; let us offer to God some morti- fication, for their relief, let us condemn ourselves to some privations. But in assisting the souls who are dear to us, let us not neglect ourselves; let us avoid even the smallest faults which might lead us to purgatory. Let us satisfy, during this life, the divine justice, and let us not put it off till we come to this place of sufferings, for Jesus Clirist, the Eter- 472 PARTICULAR EXAMEN. nal Truth, assures us : Thou shall not go out fr6m thence until thou pay the last farthing. — St. Matt. v. 26. Pause. Act of Contrition. — O Divine Saviour ! who dost tell us ill Thy Holy Gospel that it shall be meted to us in the same measure we shall mete to otliers, and that Thou dost hold, as done to Thyself, that which we shall have done to the least of Thy disciples, deign to pardon me the negligence I have shown, in praying for the souls in purga- tory, and to accept for their relief all the merit of the good w'orks I shall do with the aid of Thy holy grace, and which I offer Thee in advance by the hands of Mary, my good mother. I make the resolution to TWO HUNDRED AND NINETY-FIRST SUBJECT. IMPORTANCE OF THE EDUCATION OF YOUTH. Take this child and nurse him for Me ; I will give thee thy wages. — Exodus ii. 9. To instruct children, to teach them to know, to love, to serve God, to instruct them in the truths of faith, to give them the means of meriting heaven, by the avoidance of sin and the practice of virtue, is a work, the grandest, the most elevating, the most meritorious, that we can exercise on earth, after the administration of the Sacraments, and the offering of the Holy Sacrifice. St. Paul has even said that God had not sent him to baptize, but indeed to in- struct the ignorant. O, how beautiful are the steps of tliose who come to teach the good news of salvation ! says the Holy Ghost ; how beautiful they are, the steps that go to announce the word of God, to speak of Jesus Christ and of His mysteries ; of Mary; of her glories, and of her goodness for us. 1 Rom. X. 15. QUALITIES NECESSARY TO A GOOD TEACHER. 473 Is it tlius that we appreciate our vocation, and the hap- piness we have in participating in the holy mission of all that there has been greatest on earth in the religious order, whether of missionaries, of apostles, and of Jesus Christ himself ? Have we exercised this employment with zeal, and with the intention of causing God to be glorified on earth, of winning souls to Him, and of attaching to Him the hearts of our pupils ? Do we comprehend how happy those are who pass all their life in these honorable func- tions, who reckon forty or fifty years thus spent, usefully employed? Yes, assuredly, it is to such w^orkmen that these encouraging words of Jesus Christ are addressed : He that shall do and teach, he shall be called great in the kingdom of heaven.^ He shall shine as the brightness of the firmament and stars for all eternity. — Dan. xii. 3. Pause. Act of Contkition. — Yes, my God, it is indeed true, that if I had known the dignity of my ministry, and fulfilled with zeal all the duties it commands me, I should have contributed powerfully to Tiiy empire over souls ; but I have many faults to reproach myself with on this import- ant point, and which regards the principal end of my re- ligious profession ; I deplore them, and I humbly and sin- cerely ask Thee pardon for them by the merits of Jesus Christ and by the intercession of Mary ; and to testify to Thee the sincerity of my repentance, I make the resolution to TWO HUNDRED AND NINETY-SECOND SUBJECT. QUALITIES NECESSARY TO A GOOD TEACHER. Come, children, hearken to Me ; I will teach you the fear of the Lord.- Ps. xxxiii. 12. In order to be truly worthy of his employment, a teachei ’ St. Matt. V. 19. 474 PARTICXiLAn should be called to it by God; for filling the office of ainbas- sador, and carrying the word in the name of Jesus Christ and of his Church, he should have mission and authority to exercise his ministry worthily ; he should, above all. have a great esteem for it. Indeed, how could he not es- teem an emploj^ment so adapted to procure the glory of God and the salvation of souls, to cause the avoidance of sin and the practice of virtue ? A good teacher ought to be instructed, and to have well mastered that which he is obliged to teach, especially in points of religion ; without this condition, he would be hlind^ and leader of the blind? He ought to be prudent, and consequently do nothing without foreseeing the consequences which his conduct, his words, may have. He ought to be exemplary, in order to prove by his works, the truth of what he announces. He should practise what he counsels others, and avoid what he forbids them ; without which, one might say to him : Physician, heal thyself. 2 He ought to be humble ; a proud person is little fit to speak of the humiliations of Jesus Christ, and of the ne- cessity of being humble to enter into Heaven. A good teacher ought to be detached from ever3dhing and from himself, seeing neither his interest nor his ease, but solely the glory of God and the salvation of his pu- pils. He ought to be constant and courageous, not suffering himself to be downcast by the difficulties he may encoun- ter in his employment. He should be a man of prayer ; for if it is necessary to sow by good instructions, it is not the less so to water by prayer. Is it thus that we look upon our position ? Do we 1 St. Matt. XV. 14, 2 St. Luke iv. 23. MOTIVES OF A GOOD TEACHER. 475 make every effort to acquire the qualities necessary to us? Do we not pass too lightly over the defects opposed to these qualities ? Do we take the means of correcting ourselves of them ? Do they make the subject of our par- ticular examination ? Do we perceive any progress in ourselves ? Do we apply to ourselves this counsel, so full of wisdom ? Take heed what you do ; for you exercise no the judgment of man, hut of the Lord Let the fear of the Lord he with you, and do all things with diligence. — II, Paral. xix. 6. Pause. Act of Contriiton. — I thank Thee, O my God ! for the knowledge Thou hast given me to-da 3 " of the nobleness of my employment, of the obligations it imposes on me, and of the qualities I ought to possess to exercise it worthily. I have many faults to reproach myself with in this respect ; I ask Thy pardon for them ; and through the merits of Jesus Christ and the intercession of Mary, I pray Thee to grant me the grace to acquire those quali- ties that are so necessary to me. I make the resolution to TWO HUNDRED AND NINETY-THIRD SUBJECT. THE MOTIVES WHICH OUGHT TO ANIMATE A GOOD TEACHER. I seek not My own glory, I seek not My own will. — S t. John viii. 50. .... V. 30. It is from the motives which animate us that our ac- tions draw all their merit or their demerit ; it imports us very much to examine our dispositions on this subject, in order to merit the benediction of Him who shall not judge according to the sight of the eyes, nor reprove according to the hearing of the ears,^ but who is the searcher of hearts and reins.- > Isaias xi. 3. 2 Ps. vii. 10. 476 PARTICULAR EXAMEN. Ill devoting ourselves to the instruction of youth, are we inspired by motives of religion, the only ones worthy of God, and capable of sustaining us in the divers difficul- ties we may encounter? Let us examine, then, very seriously, if we are animated by this motive. Do we seek solely the glory of God, our salvation and that of our pupils ? Have not self-love, the desire to please, some part in the motives which actuate us ? Have not natural inclination, particular affection for some pupil, been the motive of any of our actions ? of any of the sacrifices which our duties impose on us ? Alas ! how unwise we have been, if such have hitherto been the motives of our conduct ! O ! let us henceforth look higher, let us have only God in view, and let us so act, as to say to our pupils, as the great Apostle said to the Corinthians : I seek not the things that are yours, hut yoiC It is neither your approbation nor that of your parents, nor your goods that I seek, but it is the salvation of your souls ; they are your dearest in- terests. Pause. Act of Contrition. — O my God ! if Christian motives had always animated me, how many merits I should have acquired ! Alas ! Lord, how many times I have wandered, guided by motives unworthy of Thee, and of my holy to- cation ! How many graces I have lost in losing the merils of my actions ! I ask Thy pardon for it, O my God through the merits of Jesus Christ, and tlirough the in tercession of Mary. I make the resolution to n. Oor. xii. 14. PRAYEES IN SCHOOL. 477 TWO HUJNDEED AND NINETY-FOURTH SUBJECT PRAYEES IN SCHOOL. T will therefore that men pray in every place ; lifting up pure hands.— I. Tm. ii. 8. Children who, under the conduct of a teacher, and es- pecially of a religious teacher, should learn to pray with- out modesty, without piety, without attention, would be greatly exposed to the danger of never doing it in a manner proper and meritorious before God. It is, then, of infinite importance that we take all possb ble precautions to preserve them from so great an evil. Let us examine how we teach our pupils to pray. Do we use our best endeavors that they pray with all the attention, all the decorum, all the modesty of wliich they are capable ? A defect of zeal in this matter may render us very culpable, and draw upon us great responsi- bility. Are we careful to accustom the children to direct their intention during prayer ; do we make them feel, as much as possible, what they owe to God, who sees and hears them, and what they ought to ask of Him ? Do we require that every occupation should cease during prayer, and do we remove from them everything which might distract them ? Do we take care that the prayers are said slowly, so that all the pupils may articulate every word in a dis- tinct and proper manner ; that they may attentively and understandingly go through the prayer ? Do we endeavor to establish in this exercise that seri- ous tone which announces sentiments of faith, that piety which touches the heart and sanctifies the mind, that ex- terior modesty which restrains all eyes, and imparts an edifying posture to the body. But let us not forget, that if all these precautions are 478 TARTICULAll EXAMEN. necessary in class, for the prayers said in it, they are much more so in church, during tlie holy ojQfices, and in pres- ence of the faithful who assist at them. Let us examine our conduct on this subject ; let us see if our pupils have a relish for prayer ; if we recommend them to pra}^, and to pray well, in the morning and even- ing ; to have recourse to God in dangers ; to expose to Him their wants with confidence. Finally, let us be well persuaded that if an excess were permitted us in the ex- ercise of zeal, it should be particularly to inspire well- directed prayers, rather than fall under the anathema pronounced in these words : Cursed he he that doeth the work of the Lord deceitf ully. — Jer. xlviii. 10. Pause. Act of Contrition. — I ask Thy pardon, O my God, for having failed in zeal and piety, during the prayers of the chddren ; and for the scandal I may have given them, in not conforming exactly to every point recommended to me, during this exercise ; I pray Thee, through the merits of Jesus Christ, and through the intercession of Mary, to grant me the grace to take henceforth all the precautions necessary, in order that the pupils confided* to my care, may always prayerfully address Thee. I make the resolution to TWO HUNDEED AND NINETY-FIFTH SUBJECT. CATECHISM. Woe is unto me if I preach not the gospel — I. Cob. ix. 16. The principal end of the institution of the Christian schools being the teaching the truths of religion contained in the catechism, we ought first to apply ourselves to the study of a course of religion ; secondly^ to acquire an CATECHISM. 479 exact knowledge of the lessons of the catechism of the Dio- cese, which we have daily to explain, and .never be so rash as to present ourselves in class without this serious pre- paration. Penetrated by these sentiments, do we prepare ourselves for this important lesson with all suitable application ? Do we know what we ought to say before commencing it ? Do we explain with exactitude the catechism of the Dio- cese ? Are we careful that the children know it and com- prehend it, as far as their age and their capacity may per- mit ? Do we teach the catechism in an interesting manner, and capable of attracting the attention of the pupils ? In- stead of interrogating them incessantly by questions and sub-questions, addressed sometimes to one and sometimes to another, in order to sustain their attention, have we not the bad habit of talking a great deal, as if we were preach- ing, and thus losing time ? Do we teach catechism every day, and during the whole time set apart for this holy exercise ? Do we teach catechism with the zeal its^ importance demands ; and can the pupils, in hearing us, say that we are well penetrated with, and well convinced of what we say ? Do we consider that it is one of the most efficacious means to inspire them with the respect and the practice of the holy truths in which we instruct them ? To nourish our soul, and to inspire it every day with a new ardor, do we consider the grandeur of God, whose children our pupils are ; the sufferings and death Jesus Christ endured, in order to redeem them ? Do we reflect on the value of a soul, and on the fate which is reserved for it through all eternity? Let us, then, reanimate our faith ; and for this end let us impress on ourselves these words of the prophet : They that are learned in the science of the saints shall shine as the brightness of the firmament 480 PARTICULAR EXAMEN. and they that instruct many to justice as stars for all 'Eternity^ — Dan. xii. 8. Pause. Act of Contrition. — I thank Thee, O my God, for ha-ving called me to the duty so honorable of catechising children. At the same time I ask Thy pardon for all the faults I have committed, either in giving my religious instruc' tions badly, or in not preparing myself well for them. I pray Thee also for the future, by the merits of Jesus Christ, and the intercession of Mary, the grace to acquit myself of this duty with all possible zeal. In order to succeed in this I make the resolution to TWO HUNDBED AND NINETY-SIXTH SUBJECT. GOOD EXAMPLE. Be Thou an example of the faithful. — I. Tim. iv. 12. Children learn more by the eyes than by the ears, that is to say, they practice rather what they see done, than what they are told to do. According to this principle, let us see whether we are for the pupils confided to our care, sure guides, models so perfect that in imitating us, in following our counsels, they can attain to salvation. Let us not forget that children are naturally inclined to consider as a saint, the religious who undertakes to instruct them, to form them to the practice of virtue. They study his words, his actions, his movements ; they seek to divine the thoughts of his mind, the affections of his heart, and the intentions which impel him to act in and out of class, either with themselves, with their parents, or with parents who visit him. It is then very important that the teacher be really edi- fying in church, in school, and everywhere ; that he maka ZEAL. 481 the sign of the cross with respect, that he say the prayers of the class with piety, and that he assist at the offices with great modesty ; that he guard his eyes with very great care both in the church and the streets ; that he avoid everything that might savor of im 2 :)atience in re- gard to certain children, and of familiarity towards others ; that he be reserved in regard to persons from without, speaking to them only from necessity, and always in the presence of witnesses ; that he avoid sending any com- munication, either verbally, or especially by writing, under any pretext whatever, unless duty expressly requires it. Finally, the teacher must never forget that all his words, all his conduct, have not only the pupils for witnesses, but also the public ; that nothing escapes, that everything is appreciated, and that every one believes he has a right to exact from him a conduct perfectly in keeping with the habit he wears, and the high functions he exercises. He can never attain this end better than by applying to him- self what St. Paul says : I ivill honor my ministry. — Rom. xi. 13. Pause. Act of Coxtrition. — 'Wffiat a subject of grief and confu- sion for me, OLord, m comparing my conduct with my ob- ligations, to behold myself so far removed from the perfec- tion which my employment requires ! How have I been able to consent to all these faults which I detest, and for which I ask Thy pardon. Yes ; pardon me, O my God, by the merits of Jesus Christ and the intercession of Mary. I make the resolution to TWO HUNDRED AND NINETY-SEVENTH SUBJECT. ZEAL. I became all things to aU men that I might save all. — I. Coe. ix. 23. He who has seriously meditated on the greatness of 482 rAIlTICUL.iR EXALIEN. God, on the recompenses promised to virtue, on the chas- tisement reserved for sin, and consequently on the neces- sity of salvation, will not be wanting in courage and ardor to labor first, for his own sanctification, and then for tliat of the souls confided to him ? Can he fail to be animated with a holy zeal at the sight of this multitude of children who, with their eyes fixed on him when he speahs to them of God, and of his holy mysteides, seem to say to him with one voice : ‘‘ O ! we pray Thee reflect on our present needs and future dangers ; forget not that heaven or hell must be our portion. Speak to us so as to persuade our minds, touch our hearts, gain our will, and attach it forever to the practice of virtue, and avoidance of evil. AVe shall be saved if Thou wilt have pity on us ; we shall be lost if Thou wilt forsake us, if Thou wilt instruct us without zeal, without persuasion, without conviction on Thy part.’’ Have we thus measured the greatness of our obliga- tions ? Have we considered that there is question of pro- curing the eternal salvation of a multitude of children, or of sending them, we may say, to hell ? Have we instructed these poor children with the zeal that this consideration of eternity demands ? Has this zeal been so ardent, as to consume our souls ? ’ has it been sincere, enlightened, persevering? Have we prayed the Lord to bless our labors ? O ! how guilty we should be if it were otherwise, if we had neglected a duty so important, so essential ! O ! how truly then should we deserve that these words of Jeremiah be addressed to us : The little ones have asked for bread, and there was none to break it unto them^ These clhldren ought to be saints ; they ought to glorify God, and to enjoy an eternal happi- ness ! Tlirough your fault they will be reprobates, they will suffer, the}^ will curse God, and they will curse you eternally. You ought to have given them life, and you * Ps. Ixviii. 10. 2 Lam, iv, 4. GOOD ODDER AND DISCIPLINE IN SCHOOL. 483 have given them death. Now render an account of j^our conduct and their ruin ; render life -for life. — Exodus xxi. 23 . Pause. Act of Contrition. — O ! my God ! I ought like David to build to Thee, not a material temple, but living and spir- itual temples in the souls of my pupils ! O ! how far I am from having the sentiments of that holy king when he meditated the execution of his laudable project ; I will give no rest to my temples, until I find out a place for the Lord, a tabernacle for the God of Jo, cob ! • and nevertheless the question was not the salvation of a soul, but simply the construction of a material temple. I ask Thy pardon for having hitherto had so little zeal. I promise Thee that with the protection of Mary and Joseph I will do better in future ; therefore, 1 make the resolution to TWO HUNDKED AND NINETY-EIGHTH SUBJECT. GOOD ORDER AND DISCIPLINE IN SCHOOL. Let all your things be done in cliai’ity. — I. Cor. xvi. 14. Public edification, the reputation of a school, the tran- quility of the neighborhood, demand that the children be- take themselves to the classes or the church, without noise, without disorder, without confusion, and that they leave in the same manner. It is necessary that the pupils be punctual in attendance in class or at church, at fixed hours ; if they arrive too soon they are exposed to great dangers ; if they come too late they are deprived of the first lesson, and sometimes even of the first prayer. Let us render an account* to our- selves now of what passes. • Ps. cxxxi. 5. 48i PAETICULAR EXAMEN. How do our pupils behave while on the way to school? Do the}^ come too soon or too late ? How many of them are ordinarily present at the com- mencement of Mass? How many of them arrive during the celebration of the Holy Sacrifice ? how many after ? How many of them are present at the Veni Sancle? How many of them arrive during the prayer ? If any stranger should be in the class-room at the time of these successive arrivals, during these first exercises, would we not have to blush for it? But is not God there ? Does He not know whether or not we take the necessary means to make these disorders cease ? Let us reflect seriously on this, and let us not forget that we shall one day be obliged to render an account of such negligence. To prevent all such confusion, and to incite our- selves to our duty energetically, let us encourage ourselves by these words wdiich the Holy Ghost addresses to us: Take heed to yourselves atid to the whole flock wherein the Holy Ghost hath placed you? Take courage, and do diligently, and the Lord ivill be with you in good things. — II. Paral. xix. 11. Pause. Act of Contrition. — I am guilty. Lord; enter not into judgment with Thy servant. I have neglected many things in the performance of my duties ; my pupils have failed in punctuality through my fault. I ask Th}^ pardon for it, O my God ! and I pray Thee by the merits of Jesus Christ and the intercession of Mary to give me the courage and strength to do what Thou dost require of me ; and in ordei to prove to Thee my desire to do better in future, I make the resolution to ‘ Acts XX. 28. VIGILANCE. 485 TWO HUNDEED AND NINETY-NINTH SUBJECT, VIGILANCE. Be tbmi vigilant, labor in all things, do the work of an evangelist, fnlfi diy ministry.— II. Tm. iv. 5. Vigilance wliicli renders a teacher diligent and exact, in the fulfilment of all his duties, is necessary both for himself and for the pupils to whom Providence has appointed him the visible guardian angel. He should watch over all their actions, and over all their conduct, during the whole time he has them under his management ; persuaded that, other- wise, he would render himself answerable for the faults thej^ might commit. Let us see now whether we acquit ourselves punctually of our duties on this subject. Do we take the means which wisdom and virtue inspire, in order never to lose sight of our pupils ? Do we know what they do in class, and when they leave it to return home ? Do we take all possible means, in order that they may without distractions recite all the prayers in church as well as in school? Do we not permit several children to go out at the same time ? Do we not place the pupils beyond our immediate surveillance^ under pretext of making them work at special lessons? Finally, are we truly guardian angels to these children, preventing them from doing evil, and teaching them by our words and actions to do good with a perfection ade- quate to their age ? Is it thus that we watch over the flock confided to us ? Can we say, with our Divine Saviour to his Heavenlv Father : Of them whom Thou hast given me, I have not lost any one , — St. John xviii. 9. Pause. Act of Contrition. — O my God ! I ask Thy pardon fo all the faults I have committed, in not watching over m> pupils ; I also ask Thy pardon for those which the pupils have committed, in consequence of this want of vigilance, 486 PARTICULAR EXAMEN. and I pray Thee to grant me, through the merits of Jesus I Christ, and the intercession of Mary, the grace to repair all the past, by greater attention in future. - I 1 make the resolution to j THREE HUNDREDTH SUBJECT. j SILENCE AND THE GOOD USE OF SPEECH. To speak a word in due time is like apples of gold on beds of silver — pROV. XXV. 1 . Silence ought to be the special virtue of a teacher, who wishes to succeed in his employment ; the less he talks, i the more silent will the pupils be, and the more attentive will they be to his lessons, his orders, and his prohibitions. The class in greatest disorder will be immediately re- established in its normal state, if the teacher, (especially if he be new to the pupils,) observe silence, see what is going on, and note down the principal authors of the trouble. It is, then, a great defect in a teacher to interrupt si- lence often, under pretext of making known to the pupils what they ought to do, what they ought to avoid ; to speak to them of reward if they be faithful to such or such a point ; also to menace if they be not faithful to it. It is of course necessary to explain what the pupils have to do and what to avoid ; this done, the action of the teacher, rather than his words, will maintain order. ' How do we appreciate silence ? Have we not often forgotten it ? Have we not even provoked disorder and noise in class, by our readiness to speak on trifles, about things which might have been conveyed through, and understood by signs ? Have we foreseen what necessity i would oblige us to announce, so as to do it with the fewest j words possible ? | Do we not sometimes yield to a certain propensity to talk, EVENNESS OF CONDUCT. 487 forgetting that the same rules which impose silence in tlie community prescribe it also in class, and that we ouglir not to break it, except in the times, under the circumstan- ces, and with the precautions which they allow? Finalty, have we not forgotten that it behooves us, more than others, to meditate often on these \vords of the Di- vine Saviour : Every idle word that men ehall speak they shall render an account for it in the day of judgment . — St. Matt. xii. 36. • - Pause. Act of Contrition. — How many faults I should have avoided if I had observed stricter silence in class ! I ask Thy pardon, O my God, for my want of vigilance, on a point so important to good order, and I pray Thee to be pleased Thyself to govern my tongue, since Thou alone canst do it. I make the resolution to THREE HUNDRED AND FIRST SUBJECT. EVENNESS OF CONDUCT. A double-minded man is inconstant in all his ways — St. James i. 8. Evenness, uniformity, invariability of conduct, are neces- sary to a teacher, in order to obtain the authority over his pupils of which he has need ; and to conciliate their respect, as well as their affection. Instead of tending to this end, by applying ourselves faithfully to the practice of the means given us to arrive at the end we propose, have we not arbitrarily substituted for them others more conformable to our inclinations, and to our personal views V Have we not incessantly varied in our conduct, taking one day a means, and abandoning it on the morrow, or permitting one day what we had forbidden the day be- 488 PARTICULAE EXAMEN. fore ? Does it happen to us to make promises or threats lightly or arbitrarily, without foreseeing the good or bad effects of them, and forthwith to make no account of them ? Do we have recourse to repressive measures or give just orders, without following them up ; so as to en- danger our authority, give room for disorder, and provoke thereby new punishmments by our continual changes ? To keep ourselves in the constant observance of our holy regulations, let us reflect seriously on these words of the Lord : Observe and do all the law ; turn not from it to the right hand or to the left f and on those of Moses : The Lord shall make thee the head ; . . . .if thou ivilt hear the commandments of the Lord thy God,....and turn not away from them, neither to the right hand, nor to the left. — Deut. xxviii. 13. Pause. Act of Contrition. — Thou art always the same,- my Lord and my God ! and my great perfection would be to imi- tate Thee, as far as in me lies ; but I am presumptuous enough to wish to distinguish myself by following my own counsel. I ask Thy pardon for the faults I have com- mitted by my inconstancy ; and through the merits of Jesus Christ and the intercession of Mary, I ask Thee also the grace to be in future more persevering in the observance of my holy regulations. I make the resolution to THREE HUNDRED AND SECOND SUBJECT. PRUDENCE. Counsel sliall keep thee. — P rov. hi. 11. By the practice of prudence, a good teacher knows, dis- cerns, and employs the means most sure and most proper 1 Josh. i. 7. 2 Heb. i. 12. PRUDENCE, 489 to arrive at tlie praiseworthy and legitimate end which he proposes to himself in the exercise of his functions ; this virtue indicates to him what he ought to do, and what he ought to avoid, in order to prevent those disagreeable oc- currences which a course taken too lightly and without reflection might entail. Prudence demands, then, that we precipitate nothing ; that we defer to another time whatever cannot be done with security, and a sort of certainty, at the present. A teacher, then, who is truly prudent, never speaks a word, adopts no measure, takes no course, without having reflect- ed on the consequences that may result from it, as regards the pupil, the parent, the civil authority, etc. A prudent teacher gives few admonitions, gives little assistance, in the fear of accustoming the pupils to it ; but he weighs well what he requires, that he may with more certainty exact it. He never makes them general threats, which falling on too great a number of things, or on too great a number of pupils, could not be executed without serious inconvenience. He never imposes punishment with out having first examined whether it is just and merited ; whether it is proportionate to the physical and moral pow- ers of the guilty, and what effect it will produce. If he thinks he must bring under subjection some one who is obdurate, a difficult character, he never undertakes it with- out having asked counsel first, so as to know what means he ought to adopt, and whether it would not be more ad- visable to give him back to his parents. Einally, prudence requires that we never act on an uncertainty, in a first moment of excitement or impatience, either towards pupils, or in our intercourse with the clergy, the civil officers, or the members of the School Board. Let us see whether we are faithful to practice the rules which prudence prescribes to us in the exercise of our em- ployment, and when there is question of assuming any re- 490 PARTICULAE EXAMEN. sponsibility. Do we offer up some prayers to obtain the precious gift of prudence ? Have we been careful to make our difficulties known to those who direct us, in order that, aided by their counsels, we may always act very pru- dently ? Let us regulate ourselves henceforth according to this beautiful maxim of Solomon : In the heart of the prudent resteth wisdom, and it shall instruct all the ignorant, that is to say, it will make itself known in the midst of the unwise. — Prov. xiv. 33. Pause. Act of Contrition. — Thou dost recommend me, O my good Master, to be prudent, and prudent as the serpent but harmless as the dove. How many faults the less should I have to reproach myself with, if I had been faithful to this paternal counsel ! I ask Thy pardon for it, through the intercession of the Most Holy Yirgin, so prudent and so wise. I make the resolution to THEEE HUNDRED AND THIRD SUBJECT. PATIENCE. Patience la necessary for you ; that doing the will of God, you may re- ceive the promise.— Heb. x. 36. Patience makes us bear with submission to the will of God, all the evils of this life, particularly the troubles attendant on the education of youth. Let us examine how we have practised this virtue up to the present time, and how we wish to practice it in future. Do we know the fatal consequences that might result from the conduct of a master, unquiet, impatient, hasty, who should wish to establish all at once in a class of which he takes the direction, all the usages he might think good, or to reform all the abuses he remarks in it ; who should PATIENCE. m wish all his desires to be accomplished as soon as he has conceived them, and that, from his own impulse, 'without counsel, and even without taking sufficient time to foresee the inconveniences that might be the result? Have we reflected that inconsiderateness, vivacity, pre- cipitation, far from being signs of strength and vigor, are ordinarily proofs of weakness and incapacity, and gene- rally have for their results only too just regrets ? Have we paid attention to what the Holy Ghost says : that. The patient man m better than the valiant, and he that rideth his spirit than he that taketh cities't « Have we often reflected that an impatient teacher is liable to become unjust, harsh, towards his pupils ; to im- pose on them punishments and tasks more likely to repel and discourage them than to improve their temper, and in- spire them with a love of virtue? That by such a conduct he renders himself contemptible in the eyes of his pupils, and even of their parents, always informed, and sometimes even witnesses of his proceedings ? Are we well convinced that every punishment, eveiy ex- tra labor, we should inflict in a moment of disappointment, impatience, emotion, could only have very grievous results ? Has it not happened to us to strike the pupils, to treat them harshly in moments of impatience, without foresee- ing the bad consequences of such a course ? Let us ask of God that patience, that calmness of which we have need in the management of children, and let us think upon what our adorable Master says : In your patience ye shall possess your souls. — St. Luke xxi. 19. Pause. Act of Contrition. — O good God ! Thou hast confided to me children who are ever Thine ; Thou hast confided them to me that by my toil, my meekness, and my patience, I may render them worthy of Thee, who art their Father ' Prov, xvi. 32. 492 PARTICULAR EXAMEN. and mine : but bow often have I not strayed from Thy in- tentions by harshness, impatienee, bursts of passion to- wards these children ! I ask Thy pardon for it, by the merits of Jesus Christ, and by the intercession of Mary ; and furthermore, graces sufficiently strong to execute the particular Resolution I make to THEEE HUNDRED AND FOURTH SUBJECT. IMPARTIALITY. There is no respect of persons with God. — Romans ii. ll. Once admitted to the school, all the pupils have an equal right to the cares of the teacher, to his affection, to his re- wards. Pupils who should be neglected, rebuffed, slighted, would murmur, complain to their parents, and derive no profit from the lessons of the master. Among the privileged, some would become haughty, self- sufficient, difficult to control ; others would be the object of jealousy to their fellow-students, who, seeing them sur- rounded by particular attentions, would not fail to criti- cise their conduct, to exaggerate their defects, and conse- quently to make them disgusted with the school. Let us see now what is our conduct. Do we not suffer ourselves to rebuff, to repel, certain children, because they do not please us, because we have some antipathy in regard to them. Are there not some, on the contrary, for whom we have special attentions, predilections, tender friendships, to whom we distribute unmerited rewards, speaking to them in private, and caressing them under pretext of encourage- ment; betraying too natural an inclination for some, which the others are not slow to perceive, and at which they aro justly scandalized. If we have an^dliing of the kind to re- GRATUITOUS TEACHING. 493 pvoaeli ourselves with, we should weep bitterly over our coiuluet, de])lore it, and correct ourselves immediately, else we expose ourselves to fatal mist.d^es. Let us hasten then to put in practice these words of the Holy Ghost : Thou shaft not do that which is unjust, nor judge unjustly. Respect not the ])6rson of the poor, nor honor the countenance of the mighty ; hut judge thy neighbor ac- cording to justice."' There shall he no difference of persons; you shall hear the little as well as the great ; neither shall you respect any man's person, because it is the judgment of God.^ Do we often revolve in our mind, and do we meditate attentively upon this maxim of the Holy Ghost : Dicers weights and dicers measures, both are abominable before God. — Prov. XX. 10. Pause. Act of Contrition. — O my God! how blind I am in my affections ! Pardon me, Lord, all the faults I have commit- ted by my too natural attachment to certain pupils, and showing coldness to others because they did not please me ; it is an injustice of which I repent, and I ask Thy pardon for it, through the merits of Jesus Christ and the intercession of Mary. I make the resolution to THKEE HUNDKED AND FIFTH SUBJECT. GRATUITOUS TEACHING. Freely have you received, freely give. — St. Matt. x. 8. By the vow of teaching gratuitously, we engage ourselves as far as we are concerned, not only to devote all our care to instruct the children well, and bring them up in a Christian manner, but moreover, not to exact anything, not to receive anything whatever on their part or on the part ’ Levit. xix. 15. 2 Dout. i. 17. 494 PAKTICULAE EXAMEN. of the parents as a recompense, either in presents w under any other pretext, and not to employ the parents of the scholars in any work, in the hope that they will do it with- out asking pay. To act otherwise would be to fail essen- tially ill a duty prescribed by the rule, and confirmed by the Bull of Approbation, Article V. The public, the pa- rents, and even the children know our duty on this subject so well, that the least transgression of this rule would be a real scandal to all. Have we so acted in regard to the gratuitous teaching which is personal to us ? Have we never received any- thing on the part of parents for ourselves ; which would not onlj^ be contrary to gratuitous teaching, but also to the vow of poverty ? Have we furthermore received noth- ing for the house, under pretexts which cupidity perhaps might seek to justify, but which a delicate conscience could never admit ? Ho we imitate the great apostle, who said to the Corinthians : If 1 preach the Gospel, it is no glory to me. . . .lohat is my reward then? That preaching the Gos- pel, I may deliver the Gospel ivithout charge.'^ And in another place : I seek not the things that are yours, hut you. — 11. Cor. xii. 14. Pause, Act of Contrition. — It would be very sweet to me, O m}’’ God, to be able to render to myself the glorious testi- mony of having always acted with all the disinterestedness my employment demands, and of having sought only the salvation of the children and Thy glory ; but if it is other- wise, I pray Thee earnestly, O my God, to be pleased to forget the past, and to grant me for the future the grace never to seek either my interest or any temporal advan- tage, but solely Thy glory. I ask Thee this favor by the merits of Jesus Christ and by the intercession of Mary. I make the resolution to 1 1. Cor. ix. 18. SER^^:CES OF A TEACHER. 495 THKEE HUNDRED AND SIXTH SUBJECT. SERVICES WHICH A TEACHER RENDERS TO HIS PUPILS. I most gladly will spend and be spent Myself for yonr souls.— II. Cor. xii. 15. ‘Would we not think we were rendering a great service to a person, if we should procure for him an infallible means to preserve perfect health to the most advanced old age, to make in a short time a brilliant fortune, to succeed in all his enterprises, and to assure himself perfect happiness here below? But what would this service be in comparison with that which we render to a child when we teach him to know God, to know himself, to know whence he comes, whither he is going, and what is his last end : when we teach him to love, to serve God his Creator, Jesus Christ his Redeemer ; to honor, to pray to Mary his good Mother : when we point out to him the infallible means of preserving his soul pure, of sanctifying it : when we introduce him into the way which procures the true fortune, the fortune of heaven ? Let us examine now whether we acquit ourselves worth- ily of this noble function. Do we endeavor to procure for the children of the poor this education so invaluable, so ne- cessary to man, in the divers positions in which he may find himself ; this education, the only thing capable of moderating him in prosperity, and of sustaining him in ad- versity; this education, which, taking possession of the whole man, makes a new creature of him, enlightens his mind with the true light, fills his heart with sentiments worthy of his hio;!! destiny, and directs all his actions to- wards his principal end, which is his sanctification ; this Christian education, which is alone capable of maintaining him in the right way, or of bringing him back to it, if he should have the unhappiness to wander from it ? "Without doubt, aU our pupils will not profit completely 496 PARTICULAR EXAMEN. by our services, all will not respond to our views ; but at least our trouble will not be lost upon all. No, no, it will not be without some results favorable to the salvation of his soul, that a child shall have listened to so many religious in- structions ; that he shall have passed the time of his edu- cation in innocence and in the fear of God ; that he shall have prayed with fervor to Jesus and Mary; that he shall have piously assisted at a great number of masses ; that he shall have often purified his conscience by good con- fessions ; that Jesus Christ shall have often taken pos- session of his heart, and have diffused into his soul heavenly benedictions. These thoughts ought to encourage us, and sustain us powerfully in the exercise of our duties, and make us com- prehend how glorious and how meritorious it will be for us, to be able to apply to ourselves what St. Paul said of himself, and of those who preached the Gospel with him : You know in what manner^ entreating and comfor'ting you, as a father doth his children . ... we testified to every one of you. — ^I. Thes. ii. 11. Pause. Act of Contrition. — It is with a very lively sorrow, O my God, that I ask Thy pardon for not having responded to Thy trust in the education of the children whom Thou hast confided to my care ; but opening my eyes on the un- happy results of my omissions, both for myself and for these poor children, I ask of Thee the grace, through the merits of Jesus Christ and through the intercession of Mary, to do better in future. I make the resolution to SERVICES A TEACHER RENDERS THE CHURCH. 497 THREE HUNDRED AND SEVEN TH SUBJECT. SERVICES WHICH A GOOD TEACHER RENDERS TO THE CHURCH. He (Jesus Christ) is the head of the Church, ... .which He has pur- chased with His own blood.— Coloss. i. 18 ; Acts xx. 28. We are children of the Church ; we ought, then, to love her as a high-born child does his mother ; we should re- sjiect her, assist her, and obey her. All Christians have similar obligations to fulfil, but all, unhappily, do not know them ; many among them are even hostile to this holy Church, and cause her bitter grief. Who, then, shall instruct these poor children iu their duties towards this holy mother ? The ministers of the Church r But they cannot, except within the limits of their intercourse with the faithful ; they cannot make themselves teachers. The fathers and mothers ? But a great number among them are not instructed themselves. It is, then, the master, the teacher of these children, who remains charged with this duty, and no one is in a better condition than he to acquit himself of it, if he is animated by a good spirit, by a Christian spirit ; it is on him that the Church relies for this care. How favored, then, are the children who have the happi- ness to be instructed by a teacher deeply impressed with his obligations in this regard, who feels the importance of them, and fulfils them with all possible zeal and intellb geiice ! Through the ministry of such a teacher, the Church is / loved, obeyed, honored, and assisted ; she sees with joy the number of her children increase ; her ministers are honored, her sacraments frequented ; her ceremonies are respected and folloAved, and the Christian people are Hence- forth but a people of brothers. Do we know, and do we fulfil all our duties towards the 408 PARTICULAR EXAMEN. children and towards the Church ? Do we instruct these cliiidren in wdiat they owe to this mother? Do our exam- ples, as well as our words, lead them to fulfil these duties faithfully, with love and joy? We cannot love the Church of Jesus Christ too much, for she is The pillar and ground of ti'uth. — I. Tim. iii. 15. Pause. Act of Contkition. — I sincerely ask Thy pardon, O my Saviour, Jesus, for having had so little zeal for the holy Church, Thy spouse. I have neither well known, nor well fulfilled, my obligations regarding her, in instructing youth ; but with Thy grace, which I ask of Thee through Th}^ infinite merits and through the intercession of Mai\y, I am resolved to apply myself more than ever to gain chil- dren to this good mother. For this purpose I make the resolution to. . THKEE HUNDKED AND EIGHTH SUBJECT. SERVICES WHICH A GOOD TEACHER RENDERS TO FAMILIES. A wise son maketh the father glad, but the foolish son is the sorrow of his mother. — P rov. x. 1. To teach a child to love, to respect its parents, and to obey them, is to carry joy, peace, and happiness into a family. We may even say, that in many cases, it is to carry piety and the practice of virtue there, by the influ- ence which the good conduct and good behavior of a child will exert over the heart of a father and mother. Impressed with these thoughts, a master will apply him- self carefully to instruct his pupils on their duties to- wards their parents. He will insist especially on the fol- lowing articles : 1st. With what tenderness a child should love his pa- rents, and show his gratitude to them, for all they have done, and for what they are still doing for him. SEnviCES A TEACHER RENDERS TO FAMILIES. 499 2d. How mucli lie ought to respect them, since they hold, with regard to him, the place of God, and conse- quently how he should speak to them, and express to them his wants ; how he should salute them every morning at his rising, and each evening before he goes to take his repose for the night. 3d. With what docility he should execute their com mands ; and even anticipate, if known, their simple wishes. 4th, How, if they should require of him things forbid- den, he should explain to them with respect the impossi- bility he is under of compl^dng with their wishes ; how he ought to pray them, to conjure them, not to force him to act thus, against the laws of God or of the Church. 5th. How much he ought to have it at heart to render- life sweet and agreeable to them, by his assiduous atten- tions towards them ; finding himself diappy in being, and in remaining in their company, taking a ready part in what interests them, by the polite manners worthy of a truly Christian child ; consoling them in their afflictions, sustaining them in their trials, and making amends to them for everything that might grieve them. 6th. How he ought to support their defects, attributing them to character, to age, to infirmities ; and above all, never speaking ill of them to any person, under any pretext whatever. 7th. How he ought to assist them in cases where these dear parents might find themselves in need ; condemning himself then to all possible privations, rather than let them suffer. 8th. With what earnestness, in case of sickness, he ought to prepare them to receive the sacraments, to pray for them during their life, especially during their sickness, and after their death. 9th. How cautious he should be in the demands he ad- dresses to them, concerning his wants ; what care he 500 PARTICULA.K EXA.MEN. should take of things appropriated for his use, in order to avoid capricious expenses, or such as would grieve his dear parents. Is it thus we have understood our duty, the education of the children confided to us? Is it according to these princi- ples that we have acted ? and can we say with St. Paul : / have planted ? And farthermore, have we prayed God to give the increase to this sowing ? — L Cor. iii. 6. Pause. Act of Contrition. — My God, how useful my labors might have been to the children, to their parents, and to Thy glory, if I had acquitted myself worthily of the duties of a good teacher! Pardon me the faults I have committed on this point, and grant me the grace to do better in future. I pray Thee to grant me this, through the merits of Jesus Christ, and through the intercession of Mary. I make the resolution to THKEE HUNDKED AND NINTH SUBJECT. IMPORTANCE OF THE SERVICES WHICH A CHRISTIAN SCHOOL REN- DERS TO SOCIETY. Bring them up in the discipline and correction of the Lord. — Eph. vi. 4. A child brought up in a Christian manner, will not for- get that if the first of the commandments requires him to love God with his whole heart, the second, which is like to it,- obliges him to love his neighbor as himself, for the sake of God. He will love his comrades, avoid annoying them, diso- beying them, and, above all, scandalizing them. Ear from that, he will act in a manner to be useful and agreeable to them, and will endeavor to lead them to virtue by his good example. Knowing his duties towards his neighbor, he will love IMPORTANCE OF A CHRISTIAN SCHOOL. 50 1 him, will serve him, will avoid all that might wound him, in his person, in his property, or in his reputation. Remembering* that all authority comes from God, he will respect all those who are clothed with it, he will be filled with regard and gratitude to them, remembering contin- ually the immense services we all receive from them. As it has been said above, he will respect the ministers of religion, and will faithfully put theii* counsels in prac- tice. Full of tenderness for all who suffer, he will do his best to solace the poor who are in distress, will seek to console the afflicted, and if he cannot otherwise be useful to them, he will give them at least good counsels, will persuade them to endure for the sake of God and their salvation, the pains, the trials, the oppositions that befall them. Is it thus that we understand the instruction of chil- dren ? Are the principles we inculcate of a nature to form them thus to virtue, to union among themselves, to respect for their superiors, to love for their parents, etc.? Is it under these happy auspices that we direct their yet unsteady steps in the journey through life ? Can we mo- rally reassure ourselves in regard to our pupils, knowing that : He that feareth God ivill do good; and he that possesseth justice shall lay hold on her f — Eccles. vi. 1. Pause. Act of Contrition. — Give me. Lord, Thy spirit of wis- dom, of counsel, and of strength, to the end that I may be able to direct the children whom Thou hast confided to me, in the practice of all Thou dost require of them. Grant me pardon for all the faults I have committed in this re- spect, since Thou didst first call me to this sublime office, and the grace to repair them by a zeal, persevering until death. I beseech Thee to grant me this by the merits of 502 PAHTICULAn EXATilEN. Our Lord Jesus Christ, and by the intercession of the im- maculate Maiy. I make the resolution to. > , THKEE HUNDRED AND TENTH SUBJECT. THE BAD EFFECTS OF DISCOURAGEMENT. Woe to them that are faint-hearted .... that have lost patience. — Eccles. ii. 15. To be discouraged, would be an almost irremediable evil in a teacher ; to imagine that one would never succeed, would be one of the most dangerous errors. Many excel- lent teachers, who now manage the class perfectly, expe- rienced many troubles, many difficulties, in the beginning. They have learned by experience that he who wishes sin- cerely, who wishes constantly, who consults, who studies, and who adopts prudent measures, can do much, and that sooner or later, he will succeed even beyond his hopes. It is necessary then that a young teacher arm himself with courage ; that he study his regulations well ; that he ask counsel of those who have more sagacity than he ; that he be constant, silent, in the class, and that he keep the pupils always occupied ; it is necessary, above aU, that he pray much, that he ask aid and courage from him who can do all, and who is always pleased to second the good will of those who labor for his glory. Let us examine our conduct on this subject. Have we done our best to succeed in our employment ? Have we studied the means prescribed to us by our regulations; such as silence, vigilance, fixedness, and carefulness to keep the pupils continually occupied? Have we asked for the counsels of which we had need, to know what we ought to do or avoid, in order to succeed ; and have we followed them ? Have we had recourse to God, and have we asked of Him the lights and the graces needful to us? Self-love, RECIPKOCAL RELATIONS OF TEACHERS. 503 vexation at not doing as ^\ell as others, want of energy and good will, are they not the chief cause of our discourage- ments ? Let it be no longer so ; on the contrary, let us stimulate our courage, and let us not cease to say with the prophet : The Lord God is my helper, therefore am I not confounded ; ivho is there that hath tvalked in dark- ness and had no light ? Let him hope in the name of the Lord and lean upon his God . — Isaias xv. 10. Pause. Act of Contrition. — It is through pride, through pusil- animity, through indolence, that I abandon myself to dis- couragement. Lord, since Thou art always with me what can I fear ? The faults which I frequently commit deprive me of confidence. I ask Thy pardon, both for these faults and for my discouragement, by the merits of Jesus Christ and by the intercession of Mary. 1 make the resolution to THREE HUNDRED AND ELEVENTH SUBJECT. THE RECIPROCAL RELATIONS OF TEACHERS IN THE SAME DEPART- MENT. With three things my spirit is pleased, which are approved before God and men ; (the first is) the concord of brethren — Eccles. xxv. 2. Teachers, and above all religious, who should not be united among themselves, would offend God, would scan- didize their neighbor, and would ruin themselves. Accord- ing to these principles, let us seriously examine what is our conduct. Have we for our brothers an affection, cor- dial and equal towards all ? Do we take pleasure in ren- deriug them a service ? Do we speak to them with respect and deference ? Are we courteous and kind towards them ? Do we avoid all that might wound them, cause them pain ? When we have occasion to speak of their conduct, either among ourselves or abroad, do we take care that our words 504 PARTICULAR EXAMEN. shall make known the esteem and respect we .have for them ? Have we, for those who are above ns, as insi^ec- tors, directors, and heads of a dex^artment, the res^^ect due to them ? Can persons from without, and jiarticularly the children who are witnesses of our recij)rocal relations, say of us as was said of the first Christians : Behold how they love each other ? Do we reflect on the greatness of the scandal we should give to the x^ublic, and esj^ecially to the children, if they should j)erceive that we do not love each other ; that we are not united ; that we have not a good under- standing with each other ; that we do not sujDport each other ; that we do not reciprocally sustain each other ; that we do not cause the other brothers to be re3X)ected by our pupils ? What scandal for these jDoor children, if they should x^erceive that we speak to each other without defe- rence, without respect, without politeness ! If they should see that we rebuff each other, that we mutually repel each other ! Ah ! let us not deceive ourselve 'i in this ; children are more clear-sighted than we think ; they mark every- thing ; they examine everything ; they draw consequences from everything ; a word a little harsh, a sign, a shrug of the shoulder, may scandalize them. To avoid this misfortune, let us love each other sin- cerely, as Christ also hath loved us? Let us love each other for the sake of God. Let us love one another as children of the same Father who is in Heaven, as members of the same Institution ; it is thus that we shad fulfil the law of Christ.'^ We shall x^rove that we are HL discix^les, and we shall merit for ourselves and others, most abundant bene- dictions. O, you who are strong, support tha weak^ he pa tient towards all men ! — I. Thes. v. 14, ’ Ephes. V. 2. ' Gal. vi. 2. TEACHERS AND SCHOLARS. 505 Pause. Act of Contrition. — Would I dare to call myself a Ciiristian, to call myself Thy disciple, O my Saviour, Jesus, if I loved not my brothers, and particularly those who are associated with me in the same employment, those of my own community? Suffer me not, O Lord, to be guilty in future, of doing the least thing contrary to the love I owe to my brothers. I am already sufficiently culpable in this respect. I humbly ask pardon of Thee, O my sweet Ee- deemer, for the past, by Thy infinite merits, and by the in- tercession of Mary. I make the resolution to THEEE HIJNDEED AND TWELFTH SUBJECT. INTERCOURSE OF TEACHERS WITH THE SCHOLARS. He that shall scandalize one of these little ones, .... it were better for him that he should be drowned .... in the depth of the sea. — S t. Matt, xviii. 6. A teacher who respects himself, acts always, in regard to his pupils, with the. greatest reserve and the most care- ful circumspection. He never speaks to them separately without witnesses ; he is never found alone with any one of them, in any place of the class-room, of the house, of the garden, etc. Considering that, in virtue of their baptism, children are like so many sacred vessels, which no one can touch, unless by special permission, without committing a sacri- lege ; a master should permit himself neither jilay, nor ebul- lition of feeling, nor the least familiarity towards them. He should avoid, with the greatest care, all approaches, all caresses, all contact of the hands or otherwise. He should not forget that everything he should do or say, ever so little mis-timed, to one among them, would be 506 PAIITICULAK EX AMEN. told and repeated to the parents, and that very' soon the other children, and even the public, would talk of it. He should understand how culpable and criminal he would be who, esi^ecially charged with the conduct of child- ren, should scandalize instead of edifying them, and lead- ing them to virtue, as their visible guardian angel. He knows that the children would forever remember that a man clothed in the habit of a religious, a man whose life ought to have borne some resemblance to that of augels, had scandalized them, and had been the cause of their spiritual ruin. He knows to what anxieties, to what apprehensions that master would be exposed, whose future depended on a word, on the simple revelation of a pupil. Therefore, with what attention should he not watch over his words, over his conduct, over all his actions, to permit himself nothing that might compromise and debase his ministry, humiliate his confi'eres, his family, and make himself blush, if surprised in a moment of forgetfulness ! ! ! To sustain his dignit}^ and not to expose himself to dangerous temptations, a prudent master never confides the employments of the school to those pupils for wlioin he might feel some natural affection. He avoids receiving from these children even the slightest service, as would be to have his cloak brought to him, his hat, a book, etc. ; he avoids, above all, having them near him, under any pretext whatever. If he gives rewards, it is always to merit, and not by inclination ; in a word, he acts with such a reserve, such an entire impartiality, that his con- duct is always exempt from just criticism, and the most severe censure. Is it thus that we act ? Is it thus we have comported ourselves before our scholars ? Have we sufficient control over ourselves to never permit any familiarity towards them, to check any sentiment too natural, too human ? TEACHEES AND MEMBERS OF THE CLERGY. 507 ■ Do we never permit ourselves, as respects them, either words, or conduct, or acts for which we should have to blush if we were surprised, if the child should report it to its parents, to an ecclesiastic, to our superiors ? Let us think of these words of our Lord : Whatsoever things you have sjjokeii in darkness, in the ear, ... .shall he preached on the - housetops. — St. Luke xii. 3. Pause. Act of Contrition. — I ask Thy pardon, O my God, for everything that there may have been indiscreet, thought- less, or with too much of nature in my conduct towards my pupils ; and I pray Thee, by the merits of Thy Son, the most holy Infant Jesus, and by the intercession of Mary immac- ulate, to give me always the spirit of Thy fear ; to the end that it ma}^ accompany me and direct me at all times and in all places, and especially in all my intercourse with those with whom I am charged. I make the resolution to THKEE HUNDKED AND THIRTEENTH SUBJECT. THE INTERCOURSE OF TEACHERS WITH THE MEMBERS OF THE CLERGY. Let the priests be esteemed worthy of double honor. — I. Tim. v. 17. Obliged, by our calling, to have very frequent communi- cations with the very reverend members of the clergy, have we followed the rules which faith and prudence give us on this subject ? Have we reverenced in them the august character with which they are invested ? Have we always spoken to them with respect, even when we thought we had some subject of complaint against them ? Have we done all that depended on us to be agreeable to them ; and when it was a question of any point of cour- tesy, of some act of civility, or condescension, have we had the kindness to render it ? If it has been even necessary 508 PAETICUIAE EXAMEN. to make some sacrifices, have we been generous, enough to impose them on ourselves ? Have we avoided, in our intercourse with them, every- thing that might savor of haughtiness, arrogance, pride, or of a certain freedom, and, above all, of familiarities, and con- fidences, being well persuaded that such things engender contempt, divisions, etc. ? Have we had the indiscretion to address to them, in mo- ments of anxiety, trouble, or ill humor, letters, or notes, capable of wounding them, and thereby exposing ourselves to grave inconvenience ? On difficult occasions, and when the regulations might have been compromised, have we been prudent, wise, and respectful in our representations ; have we referred all to the decision of our superiors ? Have we not permitted ourselves to speak of any one of them either to persons without or among ourselves, in a manner unbecoming, uncharitable, and contrary to the respect which is their due ? If others have spoken of them to us in this manner, have we not had the impru- dence to encourage such conversation, and even to add to it our own impressions, without reflecting that by an act so blamable we should sully our conscience, scandalize our neighbor, offend God ? and have we reflected that our words might have very serious consequences, for being- repeated to others, or even to those of whom we have spoken, they would only be badly interpreted ? Have we profited by the examples of virtue which priests have given us, and taken in good part what may have appeared in them less commendable, regarding always the intention, and not allowing ourselves even the liberty of blaming the act? Have we, as far as our regulations would permit it, fol- lowed the good advice which they have given us ? Have we acted towards them with a perfect reliance as far as re- TEACHERS AND THE CIVIL AUTHORITY. 509 gards the religions instruction and spiritual direction of ('ur scholars ? Finally, have we honored them as being the ministers and representatives of Jesus Christ upon earth, remembering those words of the Holy Spirit: Touch ye not my anointed. — Ps. civ. 15. Pause. Ac'L’ of Contrition. — Where, O my God, would be my faith and my religion, if I respected not thy ministers, who, not- withstanding all the imperfections attached to our poor hu- manity, are nevertheless thy lieutenants, th}^ ambassadors, thy representatives ? I most humbly ask Thy pardon for the faults I may have committed in regard to them, and I beseech Thee to grant me, by Thy infinite merits, and by the intercession of Maiy, the grace to see in priests only the august character with which Thou hast invested them, and the sacred powers Thou hast confided to them. I make the resolution to THREE HUNDRED AND FOURTEENTH SUBJECT. THE INTERCOURSE OF TEACHERS WITH THE MEMBERS OF THE CIVIL AUTHORITY. Be ye subject therefore to every human creature for God’s sake, whether it be to the king .... or the governors .... for so ia the will of God.— I. St. Peter 11, 13-15. Our employments bringing us often in communication Avith the members of the civil authority, magistrates, 1 igh functionaries, inspectors, etc., etc., have we been polite, and conducted ourselves properly toAvards them ? Have Ave received them Avith deference when they have visited us ? Have Ave spoken to them with the respect demanded by the dignity they hold, and the discretion Avhich jirudence and the duties of our profession exact ? Have Ave sujAported Avith patience, for the sake of God and for the common good, whatever in their proceedings 510 PARTICULAR EXAMEN. may have pained us or wounded our self-love ? ‘ Have we known, on those occasions, to conform to the rules of pru- dence, and to present our objections with all the defereiK e ' and mildness possible, avoiding with care whatever iiiiglit savor of harshness, impatience, or ill humor ? Have we not had the imprudence to convey to a person, invested with superior authority, the impression of our dis- pleasure with regard to one of his subalterns, not foreseeing the unhappy consequences which such complaints, such revelations might have ? Have we avoided, especiallj^ on these occasions, all communications by writing, since we ought to be persuaded that they always draw on their au- thors the most serious regrets ? When, having regard to our rules, it was not possible for us to conform to what was demanded of us, have we candidly requested the persons with whom we had to treat, to per- mit us to refer the thing to the decision of our superiors, being careful not to make our opposition too apparent ? Finally, have we followed the counsel which the apostle St. Paul gives us in these words : Render therefore to all men their dues .... fear to whom fear, honor to whom honor and that which Jesus Christ himself gives : Be ye therefore wise as serpents, and simple as doves ? — St. Matt. x. 16. Pause. Act of Conteition. — My God, I most humbly ask Thy pardon for the faults I may have committed, in my in- tercourse with persons invested with an authority which always emanates from Thee. Grant me, by the merits of Jesus Christ and by the intercession of Mary and of Jo- seph, the grace to be always, after their example, perfectly obedient to all those whom Thou hast invested with Thy authority upon earth. / make the resolution to 1 Rom. xiii. 7. TEACHERS AND GUARDIANS OF PUPILS. , 511 THEEE HUNDRED AND FIFTEENTH SUBJECT. THE INTEECOURSE OF TEACHERS WITH THE GUARDIANS OF THEIR PUPILS. He that loveth danger shall perish in it. — E ccles. iii. 27 . The unavoidable intercourse which Ave are obliged to have with the parents of scholars, may become dangerous to our w^eakness, unless Ave take great care to shun every- thing that might help to compromise our vocation, to scan- dalize the public, and even the pupils, to offend God, and cause others to offend Him. Are Ave careful to limit our intercourse Avith the parents of the scholars to what is purely necessary, Avithout admit- ting into it anything Avhich Avould be only calculated to re- call to our minds ideas of the Avorld, from Avhich we should be separated in mind and in heart, as much as Ave are in body? Have we with such persons, especially with regard to the mothers, the sisters, the female relatives and guardians of the children, only the intercourse that is absolutely indispensable ? Has not this intercourse been too fre- quent, and have not the visits been too prolonged ? Have Ave not permitted ourselves to speak to them Avithout Avit- nesses ? Have we avoided everything which might savor of feel- ing, familiarity, freedom, curiosity ; conversations on the affairs of the time, of the city, or of the family; in a Avord, eveiything which did not relate to the end Ave ought to propose to ourselves, in this sort of intercourse Avith the relatives ? In place of following these rules of prudence, liaA^e we not exposed ourselves inconsiderately, and voluntarily, to certain temptations on this subject? Have Ave not spoken to these persons without necessity, without permission, too frequently ? 512 PARTICULAR EXAMEN. Have we not bad the imprudence to bring about certain visits, to put ourselves in the way of certain communica- tions ? Are we guarded against our weakness, so as not to rely on ourselves in this matter ? And when we have felt some inclination for these indulgences of feeling, for these communications, have we been careful to mention it to our director? Have we been mindful that every moment we pass in conversing, beyond necessity, with parents or other person, s, constitutes a grave injustice towards our pupils, to whom we owe all our time, and that we are responsible for the faults they may commit, during our absence, or through our defective vigilance ? Have we taken in good part the charitable counsels and warnings that have been given to us in this respect ? Do we know that not to fear a fall, on such occasions, is, to have already almost fallen? Does this sentence of the Holy Spirit make an impression on us : He that breaketh a hedge, that is to say, who does not take the precautions pre- scribed by rule, a serpent shalt bite him? — Eccles. x. 8. Pause. Act of Contrition. — If I have not committed greater faults in my intercourse with the world, it is to Thy grace that I am indebted for it, O my God ! More than once, often perhaps, I have voluntarily exposed myself, because I still love the world and its vanities, and do not stifle within me the desire of knowing it, of seeing it, and of taking part in everything that passes in it. I ask Thy pardon for this, O my God, by the merits of Jesus Christ and the intercession of Mary. I make the resolution to / GOOD EMPLOYMENT OF TIME IN CLASS. 513 THESE HUNDEED AND SIXTEENTH SUBJECT. GOOD EMPLOYMENT OF TIME IN CLASS. I will honor my ministry, if by any means I may provoke to emulation them who are my flesh.^RoM. xi. 13. The time allotted for class is not ours ; it belongs to the families, to the children, to God. A workman who has been paid a salary that he has not earned, through loss of time, is certainly bound to re- store what he has unlawfully received. Now, we lose time when we employ it badly ; when we employ it in doing nothing, or in trifles ; when we speak for too long a time with parents, with confreres, with scholars individually. He loses time who employs it for himself, for friends, for acquaintances, or for some particular scholars, to the prejudice of others. He loses time, who, through his fault in not having fore- seen what he ought to do, or not having taken the neces- sary measures and precautions, is not able to begin an ex- ercise, a lesson, at the time fixed by regulation. Have we reflected that to cause the loss of one minute to sixty, to ninety children, is to lose an hour, an hour and a iialf, etc. ? Have we comprehended that a lesson badly given be- cause it has been badly prepared, is a real loss of time, of which we must render an account to God ? Have we anticipated the circumstances, the occupations, the difficulties, that might divert us from our duties during class, and consequently make us lose time ? Have we given to each lesson the time intended for it, without permitting ourselves to hasten an exercise, to re- tard it, or to substitute another for it ? Without permitting ourselves a misplaced haste in our conduct, have we nevertheless avoided the slowness, neg- ligence, and inattention that are a true loss of time ? 514 PAETICULAR EXAMEN. Finally, have we, as faithful servants, given to ea,ch of our pupils, and to all, in general, all the care which we owe them, and can we with justice apply to ourselves these words of our Lord : Blessed is that servant whom, when his Lord shall come, he shall find so doing, the faithful and wise steward, whom His Lord setteth over his family, to give them their measure of wheat in due season . — St. Matt. xxiv. 46 ; St. Luke xii. 42. Pause. Act of Conteition. — I see truly at this moment, O my God, that I have not employed, as I ought to have done, the time of class, neither the time destined to profane teaching, nor that set apart for religious teaching and the exercises of piety. I most humbly ask Thy pardon for this culpable negligence of my duty, and for the injustice I have committed towards Thee, and towards my pupils. Grant me grace to conduct myself more religiously in future. I entreat Thee to grant me this, through the merits of Jesus Christ, and through the intercession of the Most Holy Virgin. I make the resolution to THREE HUNDRED AND SEVENTEENTH SUBJECT. ON STUDY. Whatsoever things are true, whatsoever modest, whatsoever just, what- soever holy, whatsoever lovely, whatsoever of good fame ; if there be any virtue, if any praise of discipline, think on these things. — Phil. iv. 8. It is sufficient to have faith to comprehend that the teaching of the truths of religion should occupy the first place in the heart and affections of a Christian teacher, and above all, of a religious teacher ; but it is never- theless certain, that to neglect the other parts of instruc- tion, would be to be wanting in one’s duty, because it would be depriving the children of certain acquirements ON STUDY. 615 of which they may ha’ve need hereafter to earn their living. And, besides, how could a master attach his pupils to him, and cause them to take pleasure in the knowledge of religion? How could he merit the confidence of the pa- rents, if both the one and the other found not in his school what they could find in others ? It is then impor- tant, that aU the parts of primary teaching be very care- fully attended to in a Christian school ? But how can a lesson be given advantageously if one has not studied and carefully prepared it? How instruct others, if one is not instructed himself ? Let us see now what is our conduct in this respect. Do we employ usefully the time given us to instruct ourselves, to prepare our lessons of reading, of writing, of orthogra- phy, of arithmetic, etc. Do we prepare each one of these lessons as if we were to give it before an ecclesiastic, a magistrate, an inspec- tor, one of our superiors, etc. Has it not often happened to us to lose the time set apart for study, or to employ it in trifles ; in doing nothing, or in doing what amounts to nothing ? Have we not sometimes, during study, distracted our brothers by our levity, our frivolity, or useless conversa- tion ? Have we, by a spirit of Community, and for the greater good of the Institute, communicated to younger teachers the information of which they have need, and the means of success in teaching ? Do we study seriously, and with the intention of pleasing God ? Do we study with order and with method, never omitting a subject, never passing from one part to another without mastering perfectly that which precedes ? Instead of applying ourselves earnestly to the things essential to what we ought to teach, do we not seek to 616 PARTICULAR EXAMEN. satisfy our self-love, our tastes, our inclinations, by apply- ing ourselves to the study of certain parts, of which we have no need, and which, moreover, would require the preliminaries which we are not yet masters of? In a word, do we study in God, for God, with the spirit of Faith, as a religious ought to do, who has truly at heart the accomplishment of all his obligations ; and are we impressed with these words of the wise man : He that feareth God neglecteth nothing ? — ^Eccl. vii. 19. Pause. Act of Contrition. — I might have done more good, O my God, and rendered my religious teaching more useful to my pupils, if I had prepared all my lessons with greater care, if I had better employed the time which is given me to instruct myself. I come, then. Lord, to humbly ask Thy pardon for my negligence, and to promise to correct my- self. This is what I hope for from Thy goodness through the life, so laborious, of Jesus Christ when He was on earth, and through the mediation of Mary, my good and tender advocate. I make the resolution to THB END. K Book for the more advanced classes in Schools and Academies. BALMES’ CRITERION; OR, HOW TO DETECT ERROR AND ARRIVE AT TRUTH. By Rev. J. BALMES. I Vol. i2mo,Xloth, 330 pp $i 50. The study of this book will be far more useful to the student, than the study of any mere text-book in Philosophy. It is just the book needed for the higher classes, male or female, in our Academies. OPINIONS OF THE PRESS. [From the Catholic Record.] This production of the great modern Spanish and Catholic phi- losopher is a truly valuable acquisition to our English literature. It is said that when its author was yet an infant, his mother laid him before the shrine of the great St. Thomas of Aquin, offering him to God through the mediation of that glorious prince of Christian phi- losophers and theologians. The offering would seem to have been accepted, if we may judge of Balmes’ productions, for we know of no writer who seems to be as much imbued with the spirit of the angelic doctor. Indeed, he always seemed to us to be an abridg- ment, if we may use the expression, of St. Thomas both in himself and in his works. The “Criterion” is the translation of a Cath- olic priest, and is one of its author’s simplest works. It is simply philosophy for the millions - philosophy stripped first of all repul- sive technicalities, and then invested with a charming attire that mu 5 1 attract almost even the unlettered reader. The work, though thoroughly Catholic in tone and doctrine, as all true philosophy must be, is not a religious but a strictly philosophical treatise, and religion is only referred to in as far as it is regarded as a subject for philosophic investigation. The beautiful and interesting me .ner ia BaLMES* CRI1?£BlON. 29 [From the Catholic World.] The ‘ ‘ Criterion’ ’ is an emiiieatiy intellectual and at the same time a most practical treatise. The study and practice of its maxims and instructions are fitted to make one wise both in the affairs oi this life and those connected more immediately with the perfection and salvation of the soul. We beg of the translator to give us some more choice reading of the same quality. [From the Tablet.] The work before us, is calculated to effect the most beneficial effects, in clearing away the clouds of doubt and uncertainty from many minds, and presenting, in the vivid tints ot reality, the clear light of truth. It contains m a comparatively small space a world of earnest thought, of sound judgment, bearing on subjects of great practical utility. The reverend translator has faithfully done his share of the work, and has given us an exact and very elegant rendering of the original. Would that as much could be said for all translations, even of important works It would be superfluous to recommend this work to our readers. The name of the learned and most distinguished author is its highest recommendation. [From the Toronto Tribune.] It is well translated into elegant English by a Catholic priest. “ TheCriterion ” is a mind telescope. Catholic young men, read this grand book. It will enable you to penetrate the shams, intellectual, religious, political and otherwise of our age. It is a splended text- book of practical philosophy for every day use. The “ Criterion ” is a well printed, beautifully bound volume of 321 pages. [From the Catholic Standard.] We are glad to see this book in English dress. It is time for it. There are few books better calculated to meet the speculations of the times than “Criterion.” It is so with all of Balmes’ works. They are alive to the immediate wants of the age and are written accordingly. We thank the translator for placing the present vob 30 BALMES’ CRITERION. ume in the hands of our reading public. We ourselves have had the volume by us for years, and in our protession as teacher have fre- quently found the author’s common-sense views of things most op- portune, and of a character to bring home to the young mind some of the most abstruse questions in philosophy. The book gives us the common sense view of philosophy. The reader will here find no terijiinology that renders its reading unintelligible to him. All is as clear and simple as truth. What we want, then, is more thought, more reflection. And we know nothing in any of the languages with which we are acquainted, better calculated to promote thought than the “Criterion.” We had marked several passages to comment upon. They are passages that reveal the genius of Balmes -his power of discrimi- nation, his acuracy of observation, his delicate insight into the inner folds of the heart, and the deepest currents of thought. For ex- ample, the chapters on newspapers and books of travel (IX. and X.) will be found interesting and sound. On page 109, the reader will find a section, entitled “ Sages Recalled to Life,” that will teach him volumes of the ways and workings of genius. And it is only Balmes who could have written the chapter on “ The Practical In- tellect,” page 226. Such another is not in print. But the same is true of the whole book. It is unique. We heartily recommend it to all — to the man of business, to the teacher, to the student, and to the clergyman. All will find food for reflection. The translation is in pleasing English We feel the enthusiasm of Balmes in it. The good priest that devoted his leisure hours to it was evidently in sympathy with his subject. [From the Manhattan and De La Salle Monthly. ] BALMES’ CRITERION. While this volume has gone through numerous editions in the Italian French, and German languages, as well of course as in its native Spanish, it has not, we believe, found a voice in English until V.’jt publication of the present book. This fact must add to the in- terest felt in anything emanating from so able a thinker. The author guides the mind m a clear, suggestive, and correct balmes’ criterion. 31 spirit througli a progressive series of intellectual exercises calculated to develop, even in the scholastically unlettered, modes of applica- tion and logical turns of thought by which clearness of conception and strength of judgment may be arrived at. In this aspect, the suggestion of the translator may be accepted when he says the book might not be improperly called a practical philosophy for the people— for that very large class of men who cannot secure for themselves the advantages of thorough collegiate education. We do not think, however, that even persons who have had such advan- tages could fail to derive an incentive to active and practical thought in the essays on History ; on the philosophy of History ; in that charming chapter on the intellect, the heart, and the imagination in their influences on our judgment, passions and modes of expres- sion ; on self-interest in deceiving ; on the faculty of perception and on practical intellect. These essays are of necessity brief ; sug- gestive and corrective, so to say, rather than exhaustive. We com- mend them as mental tonics strengthening the intellectual system, creating an appetite for knowledge, tending to develop healthful assimilation, and a freshness and vigor of practical judgment. [From the Hibernian,] In the whole range of philosophic literature we know of no work which combines greater simplicity with all those essential means of arriving at the truth and exposing error than the “Criterion” so charmingly written by the great author of “Christian Civilization.” Balmes, unquestionably one of the greatest modern Doctors of the Church, has given us in small compass, stripped of cumbersome technicalities, a guide to true philosophy, so plain yet so thorough that the veriest tyro will experience little difficulty in its mastery. The translator, too, seems to have done his work in good style, while the eminent publisher has shown excellent taste in the typo- graphy and binding. P. O’SHEA, Publisher, 37 Barclay street and 42 Park Place, NEW YORK. 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