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Maps, plates, charts, etc., may be filmed at different reduction ratios. Those too large to be entirely included in one exposure are filmed beginning in the upper left hand corner, left to right and top to bottom, as many frames as required. The <^ollowing diagrams illustrate the method: Les cartes, planclies, tableaux, etc., peuvent 6tre filmis d des taux de reduction diff6rents. Lorsque le document est trop grand pour Atre reproduit en un seul clichA, il est filmA A partir de Tangle supArieur gauche, de gauche A droite. et de haut en bas, en prenant le nombre d'images nAcessaire. Les diagrammes suivants illustrent la mAthode. 1 2 3 1 2 3 4 S 6 ■v 1 MEDITATIONS FOR JEVERY PAY IN THE YEAR, ^ ON THE PKINCIPAI. DUTIES OF CHRISTIANITY. •\ ^ Translated from, the French of Perc Griffet, of the Society of Jcsu.% \ n^ m mt. aacb. mm. ma\u% ib, as. i Bisliop of Halifax. IN TWO V O li U M E S VOL. I. NEW- YORK: EDWARD DUNIGAN & BROTHER, 151 Fulton Street. 1849. '^6 I'nbli mIh'iI 1)v IMw-iri! Iniiji''j:ui, New lurlc. t». MEDITATIONS roR EVERY DAY IN THE YEAR, ON THE PRINCIPAL DUTIES OF CHRISTIANITY. Translated from the French of Pire Oriffet, of ihe Society of Jeeut, Vt THE RIGHT REV. WILLIAM WALSH, D.D., BIBHOF OF HALIFAX. " 1 nwditatod on thy commandmeiita which 1 loved."— Pta/m cxriii. 47. IN TWO VOLUMES. VOL. L EDWARD DUNIGAN & BROTHER. 151 I'ULTON STREET. 1849. -m PREFACE. The following meditations were compiled by the learned Father Griffet, of the Society of Jesus, at the express desire of "the Good Dauphin," the father of the unhappy Louis XVI. This virtuous pnnce addressed an earnest letter to the pious author, in which he besought him to write a work of this kind, which would treat of the fulfilment of the precepts of the gospel, and of all the duties of a man of the world. He requested that each medita- tion should be divided into two points, and that those should be as concise, and as full of matter for reflection, as possible. His wishes were literallv fulfiUed, as those solid and beautiful meditations fully prove. They are an abridged, but complete, treatise of Christian morality, and contain the soundest principles of moral theology, which are applicable to all conditions of life. Concise, but clear, brief, but instructive, they aflford abundant topics for med..ation to all ranks and classes on every day of the year. Those who are wont to excuse themselves, by a multiplicity of business, from devoting some time to daily meditation and ^^191 t I PEEFACE. jf pious reading, are here deprived of every excuse. The professional man, the merchant, tlie artisan, the labourer, will be here furnished with useful in- struction, and in a manner suited to his time, his opportunities, and condition. No work could be better adapted for a text-book for religious medita- tion in Catholic families, both on account of its size, and because the duties it inculcates, are mere- y those, which it is the bounden duty of every Christian to fulfil. That thos^ meditations did not fail to produce a salutary effect upon the illustrious prince for whom they were composed, is proved by his edifying life. His memory is still dear to every good man in France. At an early period of life he showed a strong love of virtue; and, as he advanced in age, discovered a solidity of judgment which flattery never could corrupt. The persons with whom he associated, and, still more, those who were called his friends, reflected honour upon his choice. To qualify himself for the government of the kingdom entrusted to him by Providence, there was no means of acquiring information, or enabling him to form just opinions of men and things, which the Dauphin did not anxiously seek to discover, or of which, when discovered, he did not avail himself. In the disgusting scenes which passed around him he never mixed ; his undeviating rectitude and pu- ^ « \» v.4% rity of conduct were a strong, though silent, cen- sure upon them ; but he was never deficient in respect towards his father. He was twice married, and his conduct, to each of his wives, was a model of conjugal tenderness and fidelity. He made con- siderable progress in the sciences, and was particu- arly skilled in architecture. Having delineated the plan of a superb palace for the royal residence at I'aris, one of the ministers offered to obtain the consent of the monarch for its immediate construc- tion. "That," said the Dauphin, " would destroy the whole of its merit ; for the great beauty of it is, that It will remain in my drawer and never cost his majesty's subjects one penny." On one occasion the king offered to increase his pension, and he replied that it would be more agree- able to him If the taxes should be lessened by that sum. "^ He clearly saw through the revolutionary and ir- religious views of the modern philosophers, and did every thing in his power to counteract them ; but he patronized the arts, and favoured, in a particular manner, the advocates of religion. Some of the ablest works written in France against the Atheists or Deists, were encouraged by him ; and he is said even to have contributed to that invincible work of the Abbe Bevgier, " Deism refuted by itself y His abhorrence of the scandals of the court, its 1* 6 PREFACE. 1 profusions, dissipation, and intrigues, prevented him from interfering in public concerns ; but when the destruction of the Jesuits was under discussion, he attended the council, and spoke warmly against the measure. He declared, that the blow aimed at them, was really designed for the ruin of religion, and would produce the most disastrous results. It must be admitted that he spoke with the accuracy of a prophet. It was a custom in France, that when a child in a direct line of inheritance to the throne attained a certain age, he was presented to the parish priest, and his name was inscribed on the Parochial Re- gister of Baptisms. When the unfortunate Louis XVI. attained the age required for the ceremony, the Dauphin presented him to the parish priest, and the Register was produced. The" last name in- scribed on it was that of a working mechanic, and the young prince's name was to be written imme- diately under it. " Observe this ! " said the Dau- phin to his son, " it is in this manner we shall stand at the day of judgment. On that awful day there will be no distinction of persons." With such a character and disposition it may be easily conceived that the Dauphin was not a favourite with the philosophers or their partisans. They af- fected to ridicule his retired habits, and what they termed his monastic virtues; yet they did justice to A ^ PREFACE. the general wisdom and humanity of his views, and the system of order and spirit of economy which he displayed by his conduct. They admitted that the latter, if he should come to the throne, would repair the finances of the kingdom ; that his religious and moral habits would restore decency and honour to the court; and his* general feelings of virtue and benevolence make him the father of all his people. When he was seized with his last illness, it was proved how generally he was beloved. The churches were filled with persons of every rank, who offered prayers to heaven for liis preservation ; and when the public was informed of his death, they assembled round the statue of Henry IV., and loudly expressed their concern for their loss. The accounts, which were afterwards published, of his piety, constancy, and resignation, during his long illness, confirmed them in these sentiments, and obtained for him the appellation of "the Good Dauphin."* * See Memoires pour lervir a Thistoire de Mons. le Duuphir, P6re de Louis XVI. ^1 #i \i. a IT MEDITATIONS FOR EVERY DAY IN THE YEAR. JANUARY 1. ON THE EMPLOYMENT OP TIME. I. Nothing is more precious than time. It IS given us in order to serve and glo- nfy God, and to merit heaven : it is not then, a thing which is properly our own! and of which we can dispose as we please. it is a talent which is entrusted to us in order to profit by it, and for which we must one day render an account to our Sovereign Judge. It is even more pre- Clous as its duration is equally rapid and uncertain. It passes away like lightning • It vanishes like a dream. Already thJ past is no more, the present flies from us, and the future is uncertain. All the mo- ments of our life are rpnlrnn«,q ^^a *u__. ... ..J liiivi viicre )] 10 MEDITATIONS IS not one which does not increase either the treasure of our merits, or the number of our sins. The true Christian is avari- Clous of his time ; he fears to lose it ; he divides the whole of it between the duties of religion and those of his state. This is what the Scripture calls, " full days, days of salvation." Dies phni, dies salutis. II. Nothing is more abused than time. How is it employed in the world? How do the greater part of mankind spend their tn^e ? In useless visits, in frivolous dangerous, or criminal conversations, iindless amusements occupy the .rreater portion of it, and it is entirely filled up by dissipation, idleness, and sloth. Serious and useful occupations are always the briefest, and the most neglected. We complain of and abridge the time that we are forced to bestow upon them. Do not suffer me, O Lord, to misspend any longer to my destruction those precious moments that ought to be employed only for my salvation. ' JANUARY 2. on THE LOVE OF GOD. I. It is our first duty to love God, Because God deserves and requires our love. He deserves it for his ov\rn sake and for his benefits. For his ovirn sake : he is the most perfect, and consequently the most amiable of all beings ; he is the author and source of everything that touches and ravishes our hearts ; even the charm^ and beauty of sentiment are an effect of his power. He deserves our love by reason of his benefits: what do we possess that we have not received from God ? Is it not he who has created and who preserves us ? Is not everything we behold, and everything that we are, a gift of his magnificence and bounty ? We have only to cast our eyes upon our- selves and upon everything that surrounds us, to find a motive for loving him. He not only deserves our love, but he requires it. " Thou shah love the Lord thy God." Behold the first and the greatest of com- — ^ ! it mandments — one which comprises the whole law and the prophets. II. The fulfilment of this duty is of great extent. It consists in bestowing on God habi- tually and perpetually an entire and ab- solute preference over every other object —in preferring him even to ourselves, to everything that is dear to us, and to all creatures. It is sufficient to love our neighbour as ourselves: God alone are we bound to love more than ourselves. Reflect attentively on this saying of Jesus Christ :— " He that loves his father or his mother more than me, is not worthy of me." — He who does not render me the measure of love which I require, and which I have a right to exact from all the souls that I have created for my glory, is an infidel ; he sets limits and re- strictions to a preference which should have none. JANUARY 3. ON OBSERVING THE LAWS OF GOD I. He mho Imes God, observes the laws of God with fidelity. •' He is careful to please him ; he always fea,^ to offend him.-True love infallibly produces a conformity of sentiments and wills He, therefore, has no other will but that of God. Everything that God reproves he condemns, and everything that God ordains, he embraces with sub- mission and even seeks with anxiety. When God speaks, he knows nothing but obedience. At the voice of this Supreme Master his self-love is hushed, his pas- sions are silent, the dearest inclinations of nis nature are disregarded. II. He observes them with ease. The law of God often appears stern and severe to nature. It always retains us within the bounds of duty ; it does not tolerate the least weakness; it shows no mercy to any irregular affection; it sub- jects to a thousand rpstrainto J -.. tmm ! I. ii. {^ . times requires great sacrifices. But its observance costs nothing to a soul that is deeply penetrated with a love for its God. To such a soul, sacrifices are pleasing, and punishments and restraints become agreeable. It imagines that it cannot give God too many proofs of its love. The just man observes, without effort and without repugnance, the laws which love has engrpved on his heart. Can I re- cognise myself in this portrait? — can I believe that I love you, O my God, whilst I feel so much repugnance in obeying you, whilst I mingle so much reserve and so many infidelities with my obedience ? JANUARY 4. ON THE FEAR OP GOD. I. The obligation of loving God does not exclude the obligation of fearing him. Love and fear are not incompatible sentimentK We love our parent, and we fear him. A faithful servant loves his master, and he dreads him. These differ- -M.^^aLs ■ ~ FOR JANUARY. 15 ent sentiments arise from the different relations under which the same object is presented to our view. When I consider that God has created me, when I reflect on what he is in himself, and on the graces which 1 have received from his bounty, I feel that I owe him everything : I love him more than myself.— But when I think on the terrible effects of his power and justice, a religious fear takes posses- sion of my soul. I humble, I annihilate myself before this all-powerful Master, and inexorable Judge, II. This fear alone is not sufficient to fulfil our obligations in all their extent. It is only the beginning of his wisdom ; it ought to lead us to the practice of all precepts, and the first is that of love.— You who fear the Lord, says the wise man, be not contented with that, love him also. Qui timetis Dominum, diUgite ilium. God has never particularly said ; ''Fear me with your whole heart;" but he has said one hundred tim_es : " L^ve . Jij- ■^jrfsiw?'^ *Mifflfc^' »9^» •MMaMkfl ink ' me with your whole heart." Now if love ought to occupy the whole heart, fear should not enter it except to introduce love and to be lost in love. "Fear God and observe his commandments, begin- ning by the first, which includes all the rest, for this is all man.'' In this consist the salvation, bliss, and perfection of man. ' JANUARY 5. ON THE REFERENCE OP OUR ACTIONS TO GOD. I. Every action which cannot he referred to God, is vicious in itself. An action is referred to God when we propose to ourselves in performing it an end that is laudable, useful, a.. or thy of God ; when it is offered to him, when we act for his glory, and in conformity to his will. If an action be such that we cannot absolutely propose to ourselves in it such an end, it must necessarily be vicious in itself, and consequently un- worthy of the J cceptance of God. What a vast field for reflection does not this \i^s&K^m^ FOR JANUARY. 17 principle open to our view ! Dare I offer this action to God ? Dare I think or say anything contrary to his will, or which will not contribute to his glory? Un- doubtedly not. Therefore, I ought to ab- stain from such an action. God cannot be glorified unless by actions which are stamped by wisdom, justice, and sanctity, and I cannot sanctify myself but by ac- tions which will glorify him. II. Every action which a Christian soul does not refer to God, is defective in its motive : For if it do not seek to please him, it then endeavours only to satisfy itself. It acts only to please its self-love, its ambi- tion, its cupidity, its effeminacy, its vani- ty, and its intemperance. Now, who doubts but that a motive like these, ren- ders an act defective ? " Whether you eat or drink," says St. Paul, " do all for the glory of God." Is it a counsel or a precept ? It is evident that it is a precept. Evervthinff e-ood- Inr ' ' - tsj-i-.v, ctiiu liijciui, 2* J i i H ^I— 18 MEDITATIONS that is done in the world, is done by the influence and concurrence of the Divine will and power. We should therefore re- fer it to God : he is its first principle ; it is then just that he should be its last end. JANUARY 6. ON SCRUPLES. I. There are reasonable scruples which we ovght to have. Be scrupulous for having violated the laws of God and the Church, for having weakened or helped to despise religion and the truths of faith, for having com- bated by your discourses or actions, the maxims of the gospeK This scruple is just and lawful ; it is reasonable and well-founded. In such a case listen to the voice of your conscience : it; is the voice of God. IL There are pernicious scruples which toe ought to avoid. If a reasonable scruple be a virtue, one that is carried to an excess, becomes a \JtJ^J!i.i^f.^M^ . considerable and most pernicious fault. A scrupulous person of this kind disturbs and torments himself, he judges himself with too much rigour, he makes a crime and a monster of everything. He places the principal and accessory in the same scale, and makes no distinction between what is essentia! and what is unimport- ant Let us pray to the Lord to enlighten us on the regulation and extent of our duties; let us not serve like the gross and carnal Jews, in a spirit of fear and slavery. Let us go to him with tlie same confidence which children have in a parent by whom they are tenderly loved. — Let the peace and joy of the Holy Ghost be always in our hearts, for everything that brings only trouble and discouragement, comes from the spirit of darknessL JANUARY 7. ON THE I.OVE OP OUR NEIGHBOUR. L It consists in not doing; to another what we would, nnf inish in h^ fl^'no tn ^••«*.o^f->.^« ••*«*»pl --".'--_•- » w » *» « » « *> m If r li " Thou shalt love thy iieighboiir as thy- self." Behold the principle from which spring: all our duties with regard to our neighbour : we ought to love him as our- selves. Our self-love, this guide so de- ceitful and dangerous, is then the most excellent master that we can consult on the love of our neighbour. Listen to it, and it will tell you that it feels itself wounded when it is opposed, when it is mortitied or humbled by bitter reproaches, by stinging railleries, by contemptuous airs, by spiteful and disagreeable words, by wicked detractions or black calumnies. Spare your neighbour, therefon% those unpleasant things which you feel so sen- sibly, and which you have so much diffi- culty in enduring. Treat his self-love as you would dejire your own to be treated, and you will be right. II. It consists in doing for our neighbour everything that we would wish him to do for us. We are, then, obliged to succour him in oppression, to sustain him in weakness, and to comfort him in affliction.—Can a Christian be less charitable than that Ro- man emperor who said to his courtiers, when he had passed only one day without doing^ good : " My friends, I have lost a day ! " He did not reckon amongst the (lays of his life those that were not mark- ed by some act of goodness. JANUARY 8. ON THE EXTENT OF THE PRECEPT OP LOVING OUR NEIGHBOUR. I. It is immense in its extent. It extends to all men without exception. Every man is created to the image of God. and if- we love God, we ought to cherish and respect his image wherever we find it, without any regard to states and conditions. The great and the humble, the rich and the poor, are all brothers in Jesus Christ, and ought to be united by the same ties of charity and love. Neither should we regard difference of nations • I — -Z_J u •'I 'i: if ^4 % ',' 22 MEDITATIONS there is in Christ Jesus nr >her Jew, nor Gentile, nor Greek, nor Barbarian. The whole human race forms but one family, of which God is the father, the chief and the sovereign. Nor difference of religion : the charitable Samaritan had compassion on the unhappy Jew who was covered with wounds, although he professed a dif- ferent religion; and this Samaritan is proposed to us as a model. II. The love of our neighbour ought to he regulated in its effects. No one should be excluded from our charity ; but there are some to whom we ought to give a preference in the exercise of this virtue. Those who are bound to us by the ties of blood, those who serve ns, and labour for us, those whose wants are more extreme, and whose evils are more pressing, and more deplorable, en- joy more particular claims on the effects of this universal love. There should be order and regularity in everything.— Hap- py is he who can say with the spouse in I FOR JANUARY. 23; the Canticles : - It is the Lord who reg^ lates and guides me in my works of chari- tj and mercy." Ordinavit in me chart- tatem. JANUARY 9, ON THE DEFECTS OF OTHERS. I. The defects of others should serve to make known to us our own. We necessarily live with men who are full of defects. Who is there that has not some ? Deficiencies of the heart and spirit, of the character and humour, of conduct and manner. If one were to close his eyes m order not to perceive them, they would become sensible by their effects Now, the first use which a Christian ought to make of this knowledge, is to say to himself: "If this man has such or such a fault, have I not myself similar or greater ? Open, O my God, the eyes of my self-love ! Alas! I am ignorant of my own faults, and am enlightened^nly on the faults of others. rp 1 24 MEDITATIONS II. They should serve to exercise our patience. He that is in power is, without doubt, to reprove and correct the faults of those that are subject to him ; but, nevertheless, he will always have enough to exercise his patience. Patience is a necessary virtue ; in order to practise it we must suffer^ and great sufferings are not com- mon. Those which we experience from the defects of others are a constant and daily trial, which furnishes us with more frequent opportunities of meriting heaven. Let us imitate, in this respect, the un- alterable tranquillity of the God of all power, who so patiently bears with the vices of his creatures. — "Charity is pa- tient," says the apostle ; " it suffers all things, it endures all things." JANUARY 10. ON THE RENUNCIATION OF OURSELVES. I. WJ^fit is this renunciation ? It is a disposition to quit all, to lose all, ise our ; doubt, )f those theless, ixercise cessary e must ot com- 56 from ant and h more [leaven. the un- [ of all nth the is pa- fers all VES. lose all, I i o sacnfice all, and to endure all, rather than commit the smallest crime. It is a submission of all our passions to the sway of i-ehgion and duty. We renounce our- selves when we restrain ourselves, when we mortify our self-love and natural in- clmations, to observe the law of God This renunciation extends to everything (hat can offend God; it influences entirely whatever we do to please him. It in- eludes the entire sacrifice of ourselves, that absolute preference which wc owe to our Creator.-It is the abridgment of the gospel, the principle and foundation of the whole morality of Jesus Christ. II. Is every Christian bound to renoun'-e himself ? Yes, undoubtedly; Jesus Christ has said It m express terms : " If any one wishes to come after me, let him renounce h-mse f " And lest we should imagine that this rigorous precept was addressed only to those who are obliged by the sanctity of their state fn «„ « J. Ji • i^AircLOFai- % 26 MEDITATIONS nary perfection, St. Luke has taken care to remind us that he said it to all with- out exception. Dicehat ad omnes. Whe- ther you be rich or poor, on a throne or in a cottage, you must renounce your- self if you wish to be a true Christian. Without this renunciation you will al- ways prefer your own glory, your own will, yotir own satisfaction, to that of your Sovereign Master. Dispense a sin- gle man from this obligation, and you will dispense him from the obligation of loving God ; you will dispense him from being a Christian. JANUARY 11. ON THE OBLIGATION OF CARRYING OUR CROSS. I. Every Christian is obliged to carry his Cross. ** If any one wishes to come after ine," said the Saviour, speaking to all, "let him carry his Cross." Tollat crucem suam. And what is the cross that we are obliged to carry? There are many crosses, be- FOR JANUARY. 27 cause, in the language of the Scripture, the word cross signifies pain and sufl^er- ing. We should therefore carry— 1st, The cross of our stale ; no one is exempt from this. 2d, The crosses which God sends us, the illness, the sufferings, the sensible and painful losses. 3d, The cross- es which we have to suffer from men ; their contradictions, their malice, their perfidy and ingratitude. 4th, In fine, the crosses which we impose on ourselves by the mortification of our senses. When we carry all these crosses with submis- sion, they unite us to that crucified God who alone, by his grace, can render them of infinite price and value. II. He is obliged to carry his cross every day. ToUat crucem suam quotidie. Because there is no day in which he should not restrain, contradict, and mor- tify himself, in order to observe the law of God— no day on which he is not obliged to make a thousand sacrifices, painful to nature and self-love, which lik r»n 28 MEDITATIONS ^1 -^ him to Jesns crucified. What do 3^011 think, therefore, O my God, of those days of pleasure and amusement when we are occupied only in satisfying our passions and caprices ? Can we by a life so aban- doned to idleness and the profane joys of the world, hope to fulfil the obligation of carrying our cross? Can it give us the least res^emblance to Jesus Christ ? JANUARY 12. ON TWO DIFFERENT WAYS OF CARRYING OUR CROSS. I. We may carry our cross on our body. Either by sickness or the pains which accompany it— involuntary crosses which do not depend on us, and which we are obliged to suffer in spite of us — or by mor- tification of the senses, by withdrawing from the delights and conveniencies of life, by fasting and other exercises of penance, which are voluntary crosses, and may become excessive if they pass beyond the bounds of Christian prudence. FOR JANUARY. 29 Thos^ who live in tho world can rarelv practise habitually the same austerities as j solitaries. They are obliged to avoid everything that would deprive them of that strength which is necessary for the faithful discharge of all the duties of their state ; but they can have other sufferings and mortifications which will supply their plnce. n. Wc ma?/ carry our cross on our heart. And this manner of carrying it has no iimits. The powers of the heart are al- ways greater and more extensive than those of the body ; they are infinite and immutable. When the heart pleases, it can embrace, by its desires, everything that the body is unable to endure. The latter succumbs, and is easily broken down under the weight of its evils, whilst the former can always act and always desire. Without quitting my occupation, without deranging my affairs, without excitmg the attention of men, I can desire the torments of the mnrf^r... «-IlU tuu 3* 30 MEDITATIONS austerities of the anchorets. I can be disposed to suffer, and thus I may carry the cross of Jesus Christ in my heart, and in the interior of my soul. What, O my God, can be more capable of sanctifying me than this constant and habitual union with all the rigours of your cross ? , JANUARY 13. ON THE SENTIMENTS WHICH A CHRISTIAN SHOULD HAVE IN CARRYING HIS CROSS. I. A Christian ivho considers his suffer- ings in relation to Gody ought to suffer with resignation. God is our master, and nothing hap- pens in the world which is not permitted or ordained in the counsels of his wisdom. We should, therefore, humbly submit to his holy will. It will be accomplished in spite of us, and we are culpable if we do not follow it. "There is no counsel against the Lord," says the wise man. Non est consilium contra Dominum. No force, no prudence, no counsel, can prevail against him. Our views are too narrow, and our measures too weak, to arrest the course of his eternal designs. What remains for us then but to pros- trate our heads, and bend our knees, under his all-powerful hand, and repeat this me- morable word of the most unfortunate, and the most patient of men : "The Lord has given me these blessings; he has laken them away. He has accomplished his will : may his name be blessed !'' II. A Christian who conddcrs his suffer- ings with regard to himself, ought to suffer with joy. 1st, Because sufferings make him re- semble Jesus Christ, a resemblance which is a sign of salvation, and a mark of pre- destination. 2d, Because they increase the treasure of his merits, as a " moment of light tribulation worketh in us an im- mense weight of glory." This is what made the Apostle St. Paul say— I am pleased with my afflictions, and I swim in joy in the midst of the tribulations that If f' 32 I MEDITATIONS surround me ; and St. Andrew, at the sight of the instrument of his sufferings— happy, and precious cross ! O bona Crux ! and St. Teresa — Either to suffer or to die ; and another servant of God— Not to die, O Lord, hut to suffer. JANUARY 14. \ ON IMPATIENCE. I. Impatience is pernicious in consequence of the faults which it makes us commit. I do not here speak of those first mo- tions which the vivacity of temper mav produce in us against our will ; these are the unhappy remnants of original sin which we cannot destroy, and which we are obliged to combat and subdue. I speak of that free and deliberate impa- tience which disturbs the serenity of our soul, and which produces angry words, threats, haughtiness, and sometimes oaths and blasphemies. Consider the number- less faults against charity and humanity, that you commit every day in conse- FOR JANUARY. 33 f; qiienee of a vi('e which appears trivial, to which you abandon yourself without re- morse, and which you confess without sorrow, and you will be terrified. II. In consequence of the advantages we lose hy it. Salvation does not always depend on great sacrifices: the opportunities for making them are rare. It depends on our fidelity in performing our duties, in suffering with patience, and even with joy, the contradictions and vexations which are to be found in every state, the faults and negligences of those who serve us, the delays and annoyances which afflict nature in what it desires with greatest ardour. Behold w^hat ought to fill that treasure of merits which Jesus Christ exhorts us to lay up for eternity, and which we forfeit by our impatience. L JANUARY 15. I ON MURMURTNGS. I. To 7nurmur at the afflictions rchich God sends us, is to attack his providence. r iitliiisii 34 MEDITATIONS It is he who wills and ordains them. If, therefore, we murmur or complain, we rise up against him, and revolt against his orders. Nay, more : by thus contra- dicting the will of God we necessarily fall into contradiction with ourselves ; for after having said to him in his prayer: *' Lord, may thy will be done on earth as it is in heaven," we murmur because this will is accomplished. We submit in ap- pearance when we pronounce these words, and we retract, we revoke, we disavow them, when we murmur at afflictions. II. To murmur at the afflictions which we suffer from men, is to doubt the Almighty power of God. It is true, that he does not ordain the effects of man's malice, because he neither is, nor can be the author of sin : but he permits them, and if he did not permit them, men would not have power to in- jure us. It is not, therefore, God who hat inspired this enemy with the wish which he has to injure you ; but it is God who I fl s them, ain, we against contra- rily fall Bs ; for prayer : ?arth as use this ; in ap- 3 words, lisavow ions. s which Umighty lain the neither ; but he permit r to in- who hat i which rod who i i FOR JANUARY. 35 has given him the power ; it is God who, in arming him with this deadly power, permits him to exercise it against you. " When a man strikes you," says St. Au- gustine, "you ought to imagine that the hand o^: the Lord is always concealed under that of a man ; the one acts, and the other permits— the one strikes the blow, and the other allows it to fall. Do not, therefore, regard the former, recog- nise the superior power of the latter, and be patient." Prorsus ad Deum tuum refer Jlagcllum tuum. JANUARY 16. ON AMBITION. I. Ambition makes men artificial and hypocrites. It wishes to elevate itself at any price ; it will sacrifice any virtues it may possess in order to arrive at the honour or dignity which it desires. The entire language and conduct of an ambitious man are ialse. He affects great disinterestedness, i > I! w rr ■ > c' i *> 36 MEDITATIONS although he is possessed by a spirit of in- terest—a modesty which reaches even to humility, although he is filled with the spirit of pride— a sincere respect for re- ligion, although he is always ready to abandon it in order to advance his fortune. A false friend, a false Christian, a false devotee, he has no zeal, nor attachment except for his own aggrandizement. This base and interested passion corrupts and destroys all truth in the heart ; it does not suffer the least trace, the smallest spark of true virtue to exist there. II. Ambition renders men cruel and in- human. It sacrifices everything, and will spare nothing to satisfy itself. What rivers of blood, and what torrents of tears have not been made to flow in the world by the greedy and insatiable ambition of con- querors ! What animosities, what hatred, what fury, what cruel vengeance, what black perfidy does it not every day pro- duce amongst those who strive to supplant t of iti- ;ven to ith the for re- ady to irtuiie. I false ;hment ;. This >ts and t does nallest nd in- spare ers of ve not by the f con- latred, what y pro- )plant each other ! To what excesses of cruelty and injustice do they not venture ! O my God, what is man when he abandons thee, in order to receive and establish in his heart an idol which he adores in preference to thee ! JANUARY 17. ON FLATTERY. I. A. Christian should never flatter. Flattery supposes an interested desire to please, at the expense of truth. What is more contrary to the spirit of Chrioti- anity than such a design ? A true Chris- tian always seeks to please his God, who is truth itself, and he loves rather to dis- please men, than to offend him. If he avoids telling them unpleasant truth, when he is obliged to manage their de- licacy, he avoids still more carefully ihe nourishing of their self-love and pride by lying flatteries. II. A Christian never wishes to he flat- tered. : -— i > r 38 MEDITATIONS He is rather anxious to know his faults for the purpose of correcting them. He dreads flatterers as the most dangerous enemies of virtue, and he prefers the use- ful reproaches of a severe and stern censor who pardons nothing, to the insidious lan- guage of a flatterer who applauds every- thing. He knows that his self-love is already^ too capable of misleading him, and that it does not require the assistance of complaisant and artificial men with their artful praises. He does not pretend to establish his merit on their vain ap- plauses ; he disdains to do so ; he despises all human glory, and is sensible only to that of God. JANUARY 18. ON RICHES. I. We may by a detachment from riches sanctify ourselves in the midst of wealth. One is not obliged actually to divest himself of them in order to secure his salvation. This exterior renouncement FOR JANUARY. 39 is a counsel of perfection; but the interior renunciation is a precept. Yes, every Christian is strictly obliged to be ready to lo e and sacrifice all his goods sooner than violate the lavi^ of God. It is in this true, sincere, habitual and persevering disposition that that detachment consists, without which we cannot be saved. You are not even allowed to divide your heart between God and your riches. 'You cannot," says the Lord, «' serve two masters at once."— You must choose be- tween one and the other— to belong en- tirely to God, or entirely to riches. To whom will you give the preference? II. By the good use of riches. You are only the depository and steward of them ; you have not power to employ them in all the useless and disorderly purposes which are suggested by your caprice. The us.e which we make of them, should be always conformable to the laws of justice, charity, and Christian temperance — of justice, in order to ren- r I 'M'M der every one his own— of charity, in order to succour the poor— of Christian temperance, in order to confine ourselves to what is purely necessary, without ex- tending our outlay beyond the indispen- sable exigencies of our condition. What reflections are not suggested by these maxims ! What reasons have we not to fear and^ tremble for the salvation of the rich ! JANUARY 19. ON MEEKNESS. What ought to be the principle of that 1. meekness which is recommended to us in the gospel ? We behold meek souls, but their meek- ness is only a natural virtue, a virtue of constitution which requires no effort, and which consequently can have no merit. We see others who are meek only because they are insensible ; nothing troubles them, because nothing affects them.— Others, in fine, have only an artificial ir FOR JANUARY. 41 and hypocritical meekness, which appears m their countenance and their discourse, and which serves only as a cover for the' dark sentiments of their soul. Evangel- ical meekness is not, therefore, a gift of nature, it is susceptible of feeling, it is free from dissimulation and artifice. It is a gift of grace ; it has for its princi- ple that divine charity which " beareth all things." 11. What are its effects ? 1st, It renders us agreeable to God, who particularly cherishes meek and compassionate souls. David was so per- suaded of this that he beheld no quality more capable of obtaining the graces of God. Lord, said he, he mindful of Da- md, and above all, remember 'that spirit of mildness and meekness which has al- ways tormed his character. 2d, It renders us agreeable to men who are alienated from us by the harshness of the opposite vice. 3d. It enables us to correct the faults of those who are entrusted to on- 1 42 MEDITATIONS care. 4th, It is almost infinite in extent, and consequently has very great merit in the number and continuity of its sacri- fices. JANUARY 20. ON THE STATE OF PERFECTION. 1. Every Christian is not obliged to em- brace a htate of perfection. This state consists in retiring from the world, in quitting its goods, and being obliged by particular engagements to the practice of the evangelical counsels ; it is the state of the perfect. — Jesus Christ does not oblige us to embrace it. "If you w^ish to be perfect," said he to the young man w^ho begged him to shov^ him the M^ay of salvation, " sell all your goods, give them to the poor, and follow me." If you wish : Si vis. He was then free either to wish it or to abstain from it. No precept was given him, but a counsel, the practice of which was left to his own option. It sometimes happens that a dis- FOR JANUARY. 43 gust for the world, joined to a great desire for our salvation, induces us to quit it for ever. This is an illusion, par- ticularly when we are bound to the world by indissoluble ties. Sanctify yourself in your state. This is what God requires of you, this is the true means of pleasing him, and of meriting heaven. II. Every Christian is obliged to aspire to the perfection of his state. " Be ye perfect," said the Saviour, " as your heavenly Father is perfect ;" a sen- tence which can be u lerstood only of the perfection that is peculiar to each state, as Jesus Christ did not wish to derange the order of society by his pre- cepts. It is, then, to the perfection which belongs to your state, that you ought to aspire, for this you ought to labour in- cessantly every day of your life. Sup- port me, O Lord, in so long and so difficult a labour. I am weakness itself; my strength and my perseverance can come only from thee. ^jttk 44 MEDITATIONS JANUARY 21. ON THE STRAIGHT WAY. 1. It is the only one that leads to heaven. Arcta via est quce ducit ad vitam. Because it is the only way in which man is entirely occupied with his duties ; in which he separates himself as much as possible from everything that is mere pleas^ire and amusement, in which he la- bours incessantly to mortify his senses and subdue his passions. It is called straight because it restricts nature and self-love, and is ever careful to restrain their motions, and repress the unbridled licentiousness of their desires. This is the way of sanctity and justice ; it is the way of the elect. We retire from it by grievous sins ; we re-enter it by penance. Even the just falls sometimes in it, but he raises himself again — his falls are rare, and he is always careful and ready to repair them. J II. Those who lead the ordinary life of the world do not walk in the straigM way. Their life is but a series of days sacri- ficed to ambiti'iii, avarice, or pleasure. Such a life is the way of perdition. In it cupidity triumphs, religion is forgotten or unknown. O great God, at what a distance are not worldlings from the straight way ! Alas ! all lose themselves, and wander in that " broad and spacious way" that leads to hell. In which of those two ways have you hitherto walked? JANUARY 22. ON THE NECESSITY OP ADVANCING IN VIRTUE. 1. We should ev)ery day make new pro- gress in virtue, in order to fulfil the obli- gation of attaining the perfection of our state. This perfection is not the work of a day. Justice and sanctity are a course, in wliich we have always a step to make. If you do not advance, if you suspend your course, you are guilty of negligence ; you lose sight of the object that should continually engage your attention. II. We should every day advance in per- fection, in order to resist that natural incli- nation which would withdraw us from it. This irregular inclination is an enemy which we carry within us, and which seeks only to lead us astray. It is al- ways r^ady to attack us by force or by surprise. Now, if you cease to fight against it for a moment, it will be sure to obtain the victory. Labour then, without ceasing, to subdue pride and vanity, sloth, and the love of pleasure, which dispute with virtue for the empire of your heart. Every offer which you make to subdue them is a step towards perfection; you will increase by it the treasure of your merits. The true faith- ful Christian, says the Saviour, is like a skilful merchant who wishes to lose nothing, but turns everything to profit. Shall it be said that you have less ardour FOR JANUARY. 47 and avidity for the treasures of heaven, than worldlings for those of earth ? JANUARY 23. ON DISCERNING GOOD AND BAD EXAMPLES. 1. A Christian should be on his guard against the contagion of had example. The world is filled with it ; we every- where meet nothing hut sinners who make no scruple o( violating the laws I of God, hypocrites who use religion for their own purposes, and impious men who seek to render it odious or contemp- tible. Mourn at the sight of those dis- orders, and fear to imitate them; place yourself under the protection of the God of virtues; beseech him to cover you with his wings, and to prevent this con- stant and dangerous communication which you are obliged to have with sinners, from defiling the beauty of your soul. Un- ceasingly implore the succours of his grace both for them and for yourself; for them, in order that he may move and 48 MEDITATIONS convert them ; for yourself, that he may preserve you from the contagion of their bad examp]!\ II. A Christian should he careful to pro- jit hy good example. All sanctity, all light, is not extin- guished in Israel. We find even in the world examples of virtue, and pious and faithful Christians — in a small number, it is true, but this is the small number of the elect. Wc should profit by their ex- ample, and say to ourselves — Non potcro quod isti et istcB ? Wh\ annot I live as holily as such and such persons who are in the same state of life? Nothing is more easy than to discern between good and bad example. Take the gospel and compare the example with the rule. If it be conformable to it, you should follow it, and profit by it. If it differs from it ever so little, it is a bad example. le may f their to pro- extin- \n the LIS and umber, iher of eir ex- potcro live as ho are ling is n good ►el and ale. If follow from it le. FOR JANUARY. 49 JANUARY 24. ON THE EXAMPLE OF THE MULTITUDE. I. We easily console ourselves by the example of the multitude. It is a torrent which drags us along.— We fancy we are at liberty to march in the track of the greater number ; we are afraid of appearing singular; we look upon the ordinary conduct of men as an example which justifies us. We forget this maxim which is so reasonable and so true— that in order to be right we must not follow the most frequented, but the surest road. Non qua itur, sed qua eun- dum est, II. This example of the multitude should rather fill you with alarm than confidence • Since Jesus Christ has laid down the conduct of this multitude as an infalliole mark of reprobation. Because he has warned us that the far greater number walk in the broad and spacious road that leads to hell. Whence it follows, thrt 1 '- 1 .1 1 50 MEDITATIONS we must have a singular virtue, and lead a life entirely diiferent from the world, in order to be s^^^ved. JANUARY 25. ON SINGULARITY. I. There is a vicious singularity which we ought to avoid. The exjterior practices of religion may vary according to the different states in which we are placed by Providence, i Christian piety has neither the same ef- i fects nor the same duties in the world as in the cloister, or in the secrecy of soli- tude as in the commerce of society. Such an action, such an exterior practice of piety is holy, generous, heroic ; but it is not suitable to your state. You should therefore abstain from it. Remain al- ways within the limits of a sound discre- tion, be satisfied with observing the law of God, with simplicity, and without eclat, pomp or affectation. s^'gi^ *. FOR JANUARY. 51 II. There is a necessary singularity of which we should not be ashamed, ^ It is that which distinguishes our life and conduct from those of sinners. There is so much disorder in the world, that the most simple piety, which ought to be most common, appears singular in its eyes. But this is a singularity which IS necessary and indispensable, and for which a Christian should never blush. All men are subject to the law of God ; and when we'remain within the letter of this law, without making any addition to it, if the world advise us to recede, we should not listen to its voice. This would be to blush for the gospel, to sacrifice re- ligion to a weak complaisance for this world that is reproved and cursed by God, a world which condemns without distinc- tion everything that is opposed to its er- rors and its vices. -t»««5^^S*. )( 52 MEDITATIONS JANUARY 26. ON THE DIFFERENCE BETWEEN MORTAL ' AND VENIAL SIN. I. All sins are not equal ; some are mor- tal and others venial. God does not view in the same light the lie of excuse and the black calumny, distractidn at prayer, and the total aban- donment of that sacred duty. Mortal sin is the death of the soul ; it deprives it of the light of grace. Venial sin places it only in a state of languor and weakness : the one renders it entirely odious to its sovereign Master ; the other merely makes it disagreeable in his eyes. With the one you cannot receive any sacrament without profaning it by sacri- lege ; with the other you derive less fruit from the sacrament because you receive it with less purity. The one is like death, which totally destroys ; the other like sickness, which weakens the body without destroying it. The one will be punished in the next life by eternal sufferin^sTThe other by most vigorous pains, but of lesser duration. 11. This difference should not prevent you from having a great horror of venial sin. 1st. It is always an offence a-ainst t^od; should we require any other con- sideration to make us hate, fear, and avoid u .u . '""'^ ""' '''"'-'^y^ certain' whether this sin, which seems venial to us, does not appear mortal before our sovereign Judge ; his thoughts and judg- ments are as far removed from ours as heaven is from earth. He perceives in our actions a thousand defects which escape our notice, because we are guided by the false ligl,ts of our self-love. 3d Venial faults, when multiplied by our neglect and tepidity, insensibly dispose us for great crimes, according to that saying. He that despises small faults will fall by httle and little into great ones " li JANUARY 27. ON ATTACHMENT TO VENIAL SIN. I. In what does this attachment consist ? In committing voluntarily and habi- tually, without scruple or remorse, a sin that appears light in our eyes ; in confess- ing it without sorrow or any desire of correction ; in saying to ourselves : " This is only a venial sin, I, therefore, need not be afraid to commit it." It is thus we accustom ourselves to numberless lies in conversation, distractions in prayer, negli- gences in the service of God, and the practice of our duties. vVe do not wish to fail in what is essential, but we neglect everything else, and look upon it as nothing. II. This attachment is very criminal in the sight of God. 1st. If a sin of frailty be an evil, what must not one be, that is committed through habit, and with reflection ? 2d. Is it Tby- ing God, is it showing that we have the FOR JANUARY. least idea of the respect and obedience which we owe him, is it observing the first commandment, to fall habitually and voluntarily into all venial faults when occasion offers, because they are not great crimes ? What would a king think of a subject who promised to obey him in such a limited manner, that he would abstain only from crimes that deserved death? 3d. It is very much to be feared, that those, who are so strongly attached to venial sins, are not in the state of grace. And if the case be so, what should not a person do to correct such a disposition ? Let us, therefore, pass over nothing. Every thing is great in the service of God ; every thing in it, is of the utmost importance to our souls. JANUARY 28. ON PURITY OF HEART. I. Purity of heart is rather an assemblage of all virtues than of one in particular. It is for this reason that it alone can iil 56 MEDITATIONS render us worthy of the vision and enjoy- ment of God in heaven. " Blessed are th(^ clean of heart, (says the Saviour,) for they shall see God." Why is this vision of God promised only to those who have a pure heart ? Will it not be granted to the humble, the charitable, the peni- tent, and mortified ? Yes, undoubtedly ; but Jesus Christ here speaks of purity of heart alone, because it alone comprises all other virtues. If you have a pure heart you must of necessity be humble, patient, charitable, penitent, and mor- tified. II. Purity of heart forms an union of all virtues, without any mixture of vice. This exemption from mixture and change is what properly constitutes the essence of purity— elements are pure when they have received no change which would affect the simplicity of their nature. Light is pure when it is obscured by no cloud. Faith is pure when it is submis- sive to all revealed truths, without any ii k FOR JANUARY. 57 mixture of error. Charity is pure when it is attached to God, without any divi- sion of its love. This purity of heart ad- mits no thouf^ht or desire which could wound the delicacy of grace. The least criminal attachment, the smallest vice established in the soul, is sufficient to destroy it. JANUARY 29. ON THE MEANS OF ACQUIRING PURITY OF HEART. I. Tkosc means are an extreme vigilance over ourselves. " My son," said the wise man, " guard your heart with all possible care, because from it proceeds life." And what life ? The life of grace. One single thought, one single desire, one look, one word Con- trary to the law of God, is able to take away from you this precious and super- natural life, which is preserved only by purity of heart. Be always, therefore, attentive both within and wi'th^nt r^i^^^ 58 MEDITATIONS all the avenues of your heart and all the doors of your senses to the enemy of your salvation, who endeavours to enter in. His poisonous breath is every where, and is always ready to infeet you. Place, therefore, a bridle on your desires and a gate upon your lips, that your heart may not be ^profaned, cither by the disorder of your thoughts, or the indecency and malice of your discourses. II. Constant recourse to the grace of God. Weak and frail man can never preserve purity of heart in the midst of the dangers of the world, if he be not continually aided and sustained by grace ; he will fall, he will go astray every moment, if it do not come to his succour. He should, therefore, implore it ; nothing should pre- vent him from raising up his heart to God to say to him : " Do not abandon me, O Lord, to my own weakness." Be always with me that you may enable me to pre- serve the purity of a heart which you FOR JANUARY. 59 have created only for yourself, and which should belong to you alone. JANUARY 30. ON THE PURITY OF THE BODY. I. A Christian should have a horror of all sins contrarij to this virtue, because his body has become by baptism the temple of the Holy Ghost. In Scripture, the creation cf the world IS specially attributed to the Father, the redemption to the Son, and the sanctifica- tion to the Holy Ghost, who is for this reason called " the Sanctifying Spirit." I Thus, at the very moment a person is I baptized, he is sanctified, and the Holy Ghost takes possession of his body and i souL—You have been washed and sanc- tified and justified in baptism, said St. Paul, by the virtue of the Holy Ghost. Now this consecration, though interior and hidden, is still more efficacious than the consecration of churches and altars, which we behold every day.— And if we' Ili 60 MEDITATIONS fear to profane those exterior temples, how much more should we not dread to place the idol of pleasure in a body where the Holy Ghost has taken up his abode ! II. Because his body becomes by com- munion the Body of Jesus Christ himself. The union of our flesh with that of Jesus Christ, which takes place in this sacrament, is so perfect that it is impos- sible to conceive any thing more strict and intimate. "Shall I therefore take the members of Christ and make them the members of a harlot?" asks St. Paul. You cannot, therefore, any longer profane your flesh without defiling, and at the same time, crucifying his flesh a second time. JANUARY 31. ON THE SEVERITY OF GOd's JUDGMENT. I. Judge of it by these words of Jesus Christ, which relate to sins of thought: " You have heard that it hath been said to them of old : Thou shalt not commit ■$^m:. FOR JANUARY. 61 adultery ; but I say to you : Whosoever looks at a woman so as to lust after her, hath already committed adultery in his heart." Thus a look, a thought, a desire, is suf- Tioient to render us guilty of a grievous crime in the eyes of our Sovereign Judge. What, then, must it be to spend an entire life in the fixed and persevering habit of those frightful disorders, thos<. abominable crimes, which make nature blush, and which bring trouble, disgrace, and deso- lation, on families? What must it be to repeat those crimes perpetually, and multiply them beyond the hairs of our head ? 11. Judge of it by those other ivords of Jesus Christ, whkh regard sins in word: " You have heard that it has been said to them of old : Thou shalt not kill ; but I say to you, whosoever shall call his bi'o ther fool, shall be guilty of hell fire." It is the Sovereign Judge who speaks and pronounces these decrees. Who shall 62 MEDITATIONS not fear, O Lord, the severity of thy jus- tice ? Thou wilt punish not only the bar- barous and cruel act of the hand that is steeped in an enem/s blood, but also according to their degree of malice, in- jurious words, words of wrath and in- dignation, which have given pain to our neighbour. \ FEBRUARY L ON MURDER. I. ** Thou Shalt not kill;' says the Lord. This law prohibits all external murders and consequently, 1st, Suicide, by which life is destroyed in order to put an end to suffering. 2d, Duels, in which those who provoke, authorize or approve of them are included. 3d, Precipitation, neglect! or prejudice, in those trials which affect the life oi man, and sometimes of many men together ; such was the unjust decree by which Assuerus commanded the mas- sacre of all the Jews at the instance of the cruel Aman. 4th, Wars, which are enkindled only by ambition, or an un- bridled desire of obtaining illegitimate power. IL Tliis law equally prohibits internal murders which are committed in the art. By desiring the death of an enemy who has offended or persecuted us — by desir- ing the death of a husband or wife whose conduct seems odious and insupportable to us — by wishing for the death of a parent (who would believe it possible ?) whom we are too long waiting to suc- ceed ; for to what excess, O great God, will not the heart lead when covetous- ness prevails in it ! And of what horrors is not that soul capable which thou aban- donest, because thou dost abandon it ! FEBRUARY 2. OK SWEARINC. I. Swearing is forbidden by the law of God. " 8wear not at all" says the Lord. Consider 1st, The oaths that are for- bidden bv this DTohibition. It is nftrtnin 64 MEDITATIONS that it does not regard those oaths which lawful authority requires us to make, on proper occasians where the laws are to be supported. We then call God to wit- ness the truth of our statements, either by lifting up our hand towards heaven or by swearing on his holy Gospel, be- cause we are authorized to do so by a power which comes from God. 2d, What God condemns, are unnecessary oaths in which God's name is taken in vain ; im- precations and execrable blasphemies. How many are there, who from habit cannot open their lips without an oath, and who cannot utter the most simple truths without outraging the Divinity, and devoting themselves to death and eternal torments ! II. Thesp (yaths canrtot he justified by any pretext. Some pretend that they swear and blas- pheme without thinking of it, or paying any attention to the meaning of their words—that they do so through levity FOR FEBRUARY. 65 and habit, but by no means through ir- reverence. Those are wicked excuses. If It be evil to commit them, it is greater evil to make a habit of committing them. Such a habit as this, always indicates httle respect for religion— little regard for the Majesty of the Most High who fills the universe by the immensity of his pre- sence—a senseless disorder in conversa- tion, which can only be the effect of a depraved heart and spirit. FEBRUARY 3. ON HUNGER AND THIRST AFTER JUSTICE. I. Every Christian should hunger and thirst of ter justice. That is, he should have not less eager- ness and ardour for the gifts of grlce than a hungry and thirsty man has for the nourishment of the body. The gifts of heaven which sanctify him, the virtues which render him agreeable to God, are always the principal object of his desires. With them he is occupied, them bp «^^i Ira 6* J 66 MEDITATIONS for them he hungers and thirsts. It fre- quently happens that those, who desire the goods of the body with the greatest ardour, fail to obtain them ; but, when we sincerely seek the goods of grace, we are sure to find them ; when we ask them with a lively faith, we are sure to obtain them, and we experience the truth of that saying of Jesus Christ, " Blessed are they who hunger and thirst after justice, for they shall be filled." II. It is hy this spiritual hunger and thirst, we ought to judge of the state of our conscience. Am I solely occupied with the desire of my alvation ? Do I really hunger and thirst after justice ? Can I say to God with the same truth as the prophet, " I thirst after you, O Lord ! as the wearied stag thirsts after the fountain of water ?" As a disrelish for food makes us fear for the health of the body, so our soul is in danger of losing sanctity and justice if it cease to desire them. ) t ?" FEBRUARY 4. ON THE EYE THAT SCANDALIZES. L By the eye, that scamMizes, is meant every occasion that leads into sin. If you seek for this occasion you will fall by your own weakness, which is al- ready too great, but which becomes still greater by the danger of the occasion. Eve violated the command of tlie Lord, because she approached the tree, because she entered into conversation with the serpent. The seduction of discourse joined to the presence of the object, easily tri- umphs over weak and wavering virtue. II. You will fall, from being deprived of the graces of God. If it be the order and will of God, if it be the duties of your state that place you in the occasion of sin, you act with con- fidence, because the Lord is with you. But if you seek it yourself, if you are placed in it by choice and passion, do not exnect thnt CXnA «r;n ««^ ^ — >_-,,..„i TTiti «.\^-o\jiiipu,uv you, or ( I / I 1 X \ 68 MEDITATIONS be near you. He will withdraw that all- powerful hand, without which, you cannot support yourself, and you will fall into the abyss. IMMEDIATE FEBRUARY 5. ON SEEKING VOLUNTARILY THE OCCASION OF SIN. I. Ewry immediate occasion of sin is not voluntary. There are some which one meets with- out seeking them, by chance ; such was that in which the chaste Susanna was once exposed, when she bathed in her fa- ther's garden. She was not thinking of it, when all on a sudden she found herself in the occasion of committing a crime which she held in abhorrence, the very idea of which was sufficient to make her virtue tremble. There are others to which one is exposed by the duties of his state, by the necessities of habitual inter- | course with men. Cau one live in the world, and above all in the great world. FOR FEBRUARY. (^q without meeil^.^^^ tu:^r^~^„f scandal, those unlortunate occasions of offending God ? II. The immediate occasions of sin which wc voluntarily seek, is a sin in itself. This is an indubitable principle of Ohnstmn raoral.ty, in reference to which you have tw , dangers to ,i void. The first | IS, to persuade yourself falsely that the immedmte occasion of sin which you voluntarily seek is a necessary and inevi- ab e occasion. The second is, to imagine that an immediate, is only a remote oc Christ did St. Peter when he said to him: Thou wilt deny me thrice." You will fall in such and such an occasion. And we answer with that blind presumption which was so fatal to the prince of the Apostles: No, there is nothing to fear, i will not deny thee. i! I' * r }i" 70 MEDITATIONB FEBRUARY 6. ON TWO SORTS OF IMMEDIATE OCCASIONS. I. Those that are dangerous for every one : Because they bring us so near to crime, and place us in such danger of committing it, that we cannot avoid it without a par- ticular grace from God, and an extra- ordinay effort on our part.— It is then we are obliged to shun and avoid the occa- sion. " He that loves the danger will perish therein." Observe that he does not say : He that is found in danger will perish, but he that loves and seeks it ; because there are some dangers ne cessary and inevitable, dangers connected with our state, over which, without having it in our power to tly from them, we may triumph by the assistance of grace. M' Those which are dangerous only to us, and in reference to our personal dis- positions, particular inclinations, our charac- ters and habits. FOR FEBRUARY. 71 Such an occasion will not be an imme- diate occasion for others, but it will be so I for us. Do not therefore say, " why is such a thing forbidden to me more than to so many others who make no scruple of It, and who are considered persons of piety r It may be replied to vou, that you know by experience that such an oc casion is sufficient to make you lose grace, that you have always yielded to It; and that, therefore, you should avoid it. FEBRUARY 7. ON AVOIDING THE IMMEDIATE OCCASIONS OF SIN. I. Banger of those occasions. 1st, They are so connected with sin that we should look upon them as sin it- self. To encounter them, therefore, is in some measure to consent to the loss of your soul. 2d, They not only make us commit sin, but they make it become a habit, because T2 MEDITATIONS th(') df'slro^^ in a moment the resolutions w(' have i'ormed, and the promises we have made to God, to renounce sin. You have come from the tribunal oi' penance ; you believe that you have been reconciled with God, you have promised not to of- fend him again. But if you seek the im- mediate occasion of sin, although you might avoid it, your resolutions and pro- mises will be speedily forgotten. 11. Advantage of flying from those oc- casions. It banishes sin from our heart ; it pre- serves us in the grace of God. It insures our reconciliation with him, and the sin- cerity of our penance. Is there any con- nection, any society, any reading, any charm of conversation which we should not sacrifice to such great advantages / Fly from sin, said the wise man, and con- sequently from the occasion which will induce you to commit it, as venomous serpents whose bite is mortal. We tiy Dlutions ises wo I. You ! nance ; jonciled t to ot- the im- igh you nd pro- hosc oc- it j)re- insuros the sin- riy con- g, any should itages / id coii- ;h will lomous We tiy 1^ FOR FEBRUARY. 73 from them, and abhor them, although they may be concealed under flowers, FEBRUARY 8. ON THE OBLIGATION OP AVOmiNG THE IM- MEDIATE OCCASION OF SIN. I. This obligation is indispensable. Could Jesus Christ have given us this more clearly to understand than when he said : " If your right eye be to you an oc- casion of scandal, pluck it out, and cast it away Irom you: and if your right hand scandalize you, cut it off and cast it away from you?" The reason which he gives is decisive and evident. It is " because it is better for you to be deprived of one of your members than be cast into hell." You must then either part with ihis eye or hand that scandalizes you, and which is to you an occasion of falling, or you must resolve to be precipitated into hell. Ought you hesitate for a moment ? And, moreover, every time that eternal punish- ment is annexed to the infraction of a 74 MEDITATIONS precept, is it not evident, that the obliga- tion which it imposes is indispensable ? II. Tliis obligation cannot he eluded hy any pretext. This is what you should conclude from these words of Jesus Christ ;— « If your eye or your hand scandalize you, pluck out the one, cut off the other, and cast it away from you." For this precept is un- doubtedly not to be literally understood : Jesus Christ does not oblige us to an ex- terior mutilation which would be contrary to his law. What, then, is the real meaning of these words? It is this: Those objects which are to you an imme- diate occasion of sin, cannot be more dear, more precious, or more useful than a hand or an eye ; nevertheless you must separate from them, no matter what it costs your self-love. FJR PI aRUARY. 75 FEi>i:CJARY 9. ON THE ILLU 1 OF THOSE PRETEXTS BY WHICH WE JUSTIFY OURSELVES FOR NOT WITHDRAWING FROM THE OCCASION OP SINS. I. T%ei/ are interested pretexts. What! must I renounce for ever a commerce that is useful and advantage- ous, nay, that seems absolutely necessary for the increase or establishment of my fortune ? Vain pretext ! Nothing can be more precious, or more necessary, than the salvation of your soul. Am I then obliged to wound the feelings of persons who have rendered me essential services, and to whom the laws of probity and honour, which are as sacred as those of religion, oblige me to be eternally grate- ful ? Manifest illusion! There is not, and there cannot be, any gratitude which would bind you, at the expense of your salvation. I'i' II. Pretexts of propriety. This change, this separation will afford a subject of conversation to the world. Frivolous pretext ! If the connexions have been public and scandalous, the scandal cannot be better repaired than by a public separation ; if they have not been public, how can the world talk about what- it knows nothing of? But I have promised and kept my word, that there should be nothing criminal for the future in this connexion. Foolish pretence ! As long as the same occasion shall be present- ed, so long shall the same disorder continue. FEBRUARY 10. ON THE HAPPINESS OF THE JUST. I. This happiness of the just does not consist in an exemption from the suffei'ings and inconveniencies of life. Because, 1st, Experience teaches us that they sometimes endure as much and even more than sinners. 2d, Because we see them every day included with sinners i n [ afTord world. ns have icandal by a >t been about I have t there future ;e ! As resent" itinue. ws not 'erings es us \i and :se we inners FOR FEBRUARY. 77 in public calamities, such as plagues, fa- mine, and war, conflagrations and ship- wreck. 3d, Jesus Christ, so far from as- suring them that they shall be exempt from suffering in this life, tells them on the contrary that they shall pass their life in s. Tering. '• You will weep and be af- flicted," said he to his disciples, " but the world shall rejoice." 11. In what, then, does the happiness of the just consist? In this: 1st. That God gives them a strength and courage proportioned to the magnitude of the evils which they have to endure. 2d, In their being supported and cheered by the hope of a happy time to come. Hence Jesus Christ added: " But your sorrow shall be changed into joy." Their present happiness is, there- fore, founded on their future consolation. Without being exempt from pain or af- fliction, they are truly happy, because, sustained by Christian hope, they look upon their afflictions as a pledge of that m ■.#•■' *»Miiiii1ii'i4i I 78 MEDITATIONS bliss which is promised them according to this sentence: "Blessed are they who weep, for they shall be comforted." We forget, or rather we disown, in some man- ner, those great truths, every time that we complain or murmur in our sufferings. FEBRUARY 11. ON TrfE SENTIMENTS WHICH A CHRISTIAN SHOULD ENTERTAIN WITH REGARD TO THE RICHES AND GRANDEUR OF THE WORLD. I. He should not esteem them for their own sake. This would be to judge of them like worldlings, who look upon those that possess these frivolous advantages as pri- vileged souls. It is this prejudice that makes such a number of the great imagine that they are a k .d of divinities, before whom, other men should fall down and adore. False and pernicious notion ! which has caused in every age the misery of the human race, and which is no less contrary to the lights of reason than to i I FOR FEBRUARY. 79 the principles of religion, and the true sentiments of nature. II. A Christian esteems the riches and grandeur of the world only by the good use that is made of them. He does not look upon a poor man as the outcast of heaven, because he is the outcast of the world ; he does not judge of the difference of conditions by their apparent display, but by their use. Po- verty, sanctified by virtue, appears in- finitely preferable in his eyes to riches that are abused ; and he does not consi- der a man worthy of his esteem for having been born great, or for being in grandeur or wealth, unless he usefully employ them for the good of mankind, and his own salvation. FEBRUARY 12. ON TL1" AFFAIR OF SALVATION. I. It is the most essential and important that can have in this world. Everything else passes away; every- 80 MEDITATIONS thing else has an end : our life itself is only a dream, which must disappear at *: '^'^ ''--" o*- th« clay of eternity, ^very moment that passes brings us nearer to it, and conducts us to the gates either of heaven or hell. On the' one' s.de ^ve are attracted by the most mag- mfieent promises, and the most glorious hopes ; we are terrified on the other by ^he most frightful threats. What is more woithy of our cares and our reflections, than a happy or miserable eternity? "What will it profit a man," «ays the Savmur, "to gain the whole world, if he lose h,s own soul ?" Ls this made the subject of reflection ? Have I hitherto mediated upon it in the manner that an detrU , ""' ™''"'"'* consequences n. The affair of salmtion is one of all otners the most neglected. We are seriously occupied with the affairs of the world ; we labour, we dis- quiet and trouble ourselves to make th«m one FOR FEBRUARY. 81 succe(^d ; we continually think and speak of them, and we forget and neglect the affair of salvation. Ah ! if we were to weigh in a just balance the goods of the present and those of a future life, how we should blush for thus misplacing all our cnres and labours— for employing all our strength of mind and body to acquire those goods which death will tear from ns for ever, without taking any trouble to ob- U ,, that better portion, that celestial in- heritance that can never be taken away ! FEBRUARY 13. ON THE AFFAIRS OF THE WORLD COMPARED WITH THOSE OF SALVATION. I. The greatest affairs of the world seem mean and contemptible when compared with those of salvation. There are objects which arrest our notice when we consider them separately; but which are hardly perceived when viewed with others of greater magnitude : the longest duration of time when com- K~' ■:,:■ 1l. m 82 MEDITATIONS Pctredwith that of eternity, appears but anmstant The whole earth seems bu an atom when compared with the vast firmament by which it i. ,„„„ J:J Thus all human enterprises are nothin<. when compared with our salvatio,:.' Those affairs, so great and so conside- rable, seem only as children's play which .lese^ve not our attention, only inasmuch as our duty, or the salvation of our soul may be connected with them. II. We can more easily succeed in ike off airs of our sahation than in those of th* ivorld. •' In infinity of unforeseen and unavoid- able circumstances disconcerts our pro- snrinl f '^"T"^ """'radictions which ^pnng from the passions of men, op- pose themselves to the execution of our '!'»s.gns. The evils which we dread, be- fall u«, and the goods which we desire r^cape „. The affair of salvation alone' P '•"ated solely between God and man : God, who attracts him by his grace and j§ rj» .r«'«\.«.. ^ars but 3ms but he vast iunded. nothing, vation. onside- which smuch r soul, in the of the ivoid- ' pro- vhich . op- f our , be- 3sire, tlone nan : and who rewards even his desires ; and man, who has it always in his power to follow the attractions of this grace in order to devote himself to God. "When I desire to be rich," said St. Augustine, "I still have to mourn in poverty ; when I wish to be exalted, my ambition does not pre- vent me from being humbled in the dust. But to possess you for ever, O my God ! I have only to wish it sincerely, and to ask it humbly, and there is no doubt of my attaining my desire." FEBRUARY 14. ON TWO RULSS WHICH A CHRISTIAN SHOULD OBSERVE TO WORK OUT HIS SALVATION IN THE WORLD. I. The first is, to prefer the care of his salvation to that of worldhj cares, when those two cares are incompatible. If an affair proposed to you be incom- patible with the care of your salvation ; if it prevents you from attending to it ; if you cannot undertake or embark in it 84 MEDITATIONS withoul committing fraudt and injustice, violence and cruelty, no matter how ad- van tago us it may be, you must renounce it. To engage or participate in such an iiffiiiv would be to prefer the w^orld to God, the advantages of the world to those of eternity, and the interests of earth to the salvation of your soul. II. The second is, to refer all your worldly cares to your salvation. In order to labour efficaciously for our salvation, must we renounce altogether our worldly cares ? By no means : be- cause the very care of your salvation obliges you not to neglect those that are annexed to your condition. You should then apply yourself to them, and this very application, if referred to God, will be conducive to your salvation. If in all your actions you seek only to obey and to please him, yowv various labours will have but the same end, and will be inse- parably connected with the affairs of your salvation. \». injustice, how ad- renounce I such an Id to God, D thos(i of (,h to the all your [y for our i together ans : be- salvation that are u should and this jod, will If in all jy and to urs will be hise- 's of your FOR FEBRUARY. 85 FEBRUARY 15. ON THE ACTIONS THAT ARE PECULIAR TO CHUrSTIAN CHARITY. I. Some are interior. The interior acts of Christian charity are, 1st, A sincere joy at the happiness and prosperity of our neighbour, and a real sorrow for his sufferings and afflic- tions. 2d, A strong disposition to give the most favourable interpretation to his words and actions, at least when they are not plainly culpable. 3d, A prompt inclination to bear with his defects, and to be reconciled to him when he has of- fended us. 4th, In tine, so great an af- fection, that we would be ready, when circumstances may require it, to lay down ■ our lives for our brethren, and to sacrifice ourselves for their salvation. II. Others are exterior. The exterior acts are an habitual mild- ness and complaisance in our intercourse with others, except when this complai-. 8 i i 1 » It ll' sanco, when carried to excess, would be- come culpable. 2d, An extreme discre- tion in our language, in order to preserve as much as possible the reputation of our brethren. 3d, A ready and generous li- berality, which spares nothing to comfort and relieve him in his afflictions. Such is the new commandment which Jesus Christ has given in his gospel. Such are the marks by which he has said we may be known to be his disciples. FEBRUARY 16. ON SINS OF HABIT CONSIDERED IN THEIR ORIGIN. I. They take their rise from trifling faults which we do not scruple. A person has been educated in senti- ments of piety; he has preserved for some time the grace and innocence of his baptism, nay, the very shadow of sin th t would destroy them was horrible in his sight. He feared to commit such sins ; he would not dare even to think of them. S --" v^-mwrnf voixld be- le discre- preserve on of our lerous li- > comfort s. Such ch Jesus Nuclei are we may THEIR trifling in senti- ved for e of his sin th t J in his dns ; he f them. FOR FEBRUARY. 87 But what happens ? He first begins by suffering himself to commit trivial faults ; he no longer fears so much to wander from the strict paths of justice. He does not yet like to quit him, nor to lose sight of them altogether ; but he accustoms himself to stray from th( m because these wanderings do not seem great. Behold what may be called the infancy and origin of habitual sins, of those frightful vices that lead to final impenitence, and that make us lose the grace of God with- out recovery ! II. Those small faults, when multiplied^ insensibly lead to great crimes. No one suddenly arrives at the height of iniquity ; we ascend to it by degrees. We rise after our first falls, but we re- lapse again ; and these relapses become every day more frequent. By those means we grow more hardened every day, ;md become familiar with actions, the very thoughts of which would make us trem- ble in the days of our innocence. If you in IMAGE EVALUATION TEST TARGET (MT-S) ./O €/■/ h S' ^J^ /- A % /a 1.0 [f: I.! JO ^^ i "^ IIIIM 2.2 1.8 1.25 1.4 1.6 -« ^ ^ 6" — ^ % ^a /a ■c^ r^^ > >' >^ ■TJSL ''W ojh Photographic Sciences Corporation V «^ V^ »«•«»«» •«• JIWs-. re, labour t- If you it by sin, penance. •ur heart. ere, how it! r SINS. 5 into a ^s forma- Justomed ter com- 5, whilst le meets us ; the facility. Sit the e which "Alas!" young, 30 great FOR FEBRUARY. 89 Tantillus puer, et tantus pec- a sinner.' cator ! II. Force of this habit. It affords the sinner so great a facility of obeying its impulses that he cannot, without extreme difficulty, resist its im- pressions ; and when it is deeply rooted, it becomes a ruling principle which ex- ercises almost absolute power over all his actions: it is in some respect a new nature. It is obeyed without trouble, and almost without reflection. It is a tree which has been bent so long a time that it cannot be brought back to its original position wil^hout an extraordinary efl^brt. " Can the Ethiopian," says the Scripture, " change his skin, or the leopard his :,pots? How, then, can you do good, you who have been accustomed to evil ?" FEBRUARY 18. ON THE END OF HABITUAL SINS. I. They lead to hardness of heart. Conscience is silent—God abandons us 8* " " '~~ ^m fit 90 MEDITATIONS "-remorses disappear.-Forgetfulness of God and of ourselves usurp the place of reason and shame. We come at length to be hardened in crime, even to love and applaud it in others, and to lose every idea and sentiment of virtue. II. This obduracy leads to final impen- itence. And how could it be otherwise, since it makes us hreak up, in some manner, all connexion with God. renders us deaf to the mvitations of his grace, in the sup- position that he still deigns to bestow on us a look of pity, and that he has not punished this frightful series of crimes and disorders? The evil should have been arrested in its beginning, and not suf- fered time to take root. Principiis obsfa. The enemy should have been combatted whilst he was still weak, and not allowed to become so strong and so powerful as to seem invincible, without a miracle of grace. -ii-^^i^. k^'-^ --J*; POK FEBRUARY. 91 L ."EBRUARY 19. ON THE STATE OP A SOUL WHICH STILL PRE- SERVES THE GRACE OP BAPTISM. I. It should fear to lose this grace. It requires but a thought, a desire, a look, a word contrary to the law of God, ' to deprive us of so precious a blessing. I We carry it, said St. Paul, in frail ves- sels. Sin presents itself on all sides to our hearts, and assumes various forms for the purpose of seducing us. You should, therefore, always watch, and al- ways fear. II. It is difficult to repair this loss. 1st, Innocence, once lost, is never per- fectly recovered. You may be a penitent, but this quality proves that you have ceased to be just ; the vi^ound is healed, but the scar remains. 2d, It rarely hap- pens that a sin, once committed, is not soon followed by another. It vrould be an illusion to imagine that we could pre- scribe to ourselves bounds in evil, and fa \'\ h MEniTATrONS master of h.s passions to such a degree a^tobeabletosayto,hem:"ThuTfe; hall you go, but no farther V wl hj we are nn i '""''^ '"^ ''"^ause FEBRUARY 20. "'V THE S,N OP SCANDAL. "th« K "'"'^^"••^•" «'-»y« the Saviour that^ ,:here be scandals, but wo to hzm ^v who™ scandal Cometh ! Becau e. t? leaemption of Jesus Christ. k„ destrov« .1, i-nrist, because he destroys those souls which God, our Sav.o„,. has redeemed by his blood J porterThr " ""^ "'^""-' ''"' -P dev.|, who has been from the beginning tbe enemy and the murderer of our sol' e expression, Vhat man is ich a degree, •• " Thus far •?" We be- leld to them so because tion to com- LL. 're. e Saviour, vt^o to him 'Cause, 1st, \ sed to the ecause he God, our 'lood. 2d, the sup- ter of the beginning our souls. f wmmm Observe, that in order to commit this sin, it is by no means necessary to have a formal and premeditated design of per- verting souls. It is sufficient if we per- ceive that our words or our actions have a tendency to estrange him from the way of salvation. If you are not prevented by this motive, you are charged before God with all the horror and iniquity of the sin of scandal, II. Considered in its effects. It renders you responsible for all the sins of which it is the cause, because they would not have been committed but for the scandal which you have given. Who can conceive the number of such sins ? Who can discover all the extent of this fatal propagation of iniquity which is sometimes transmitted to future genera- tions, to the remotest posterity ? t ■ 94 MEDITATIvONS ,\ FEBRUARY 21. ON THE SIN OP SCANDAL IN THOSE WHO ARE SPECIALLY BOUND TO EDIFY THEIR NEIGH- BOUR BY GOOD EXAMPLE. I. Thetj sin more grievously than others. Thus, a public man, placed in a dig- nified station, and whose rank and condi- tion continually expose him to the eyes of the world, sins more grievously than a private individual, by his bad conduct, because its impression is more forcible, and its effects more extensive. A father I or a mother who inspire their children with a contempt for religion and its holy practices-— a master who renders his do- niestics the accomplices or witnesses of his disorders, are more culpable than others, by the scandal of their words and actions, because they employ for the de- struction of souls a power which God has given them only for their edification. 11. They are obliged to expiate their sin by a more public reparation. '»■ >i^Lr-..j^f :-^. JSii.i;^^^ ^Mal^iaMsiauaa,' --k. »■> 114 MEDITATIONS MARCH 5. ON THE CONTEMPT OF LIFE. I. A true Christian ought to despise life because he is the disciple of Jesus Christ. He is given to Christ at his Baptism. He IS bound to hear him as his master, to follow him as his model, to imitate his sentimehts, whilst his condition does not permit him to imitate him in his very actions. Hoc ,,ntite in vohis quod et in Christo Jesu. Now, how has this divine Saviour treated his life? Has he not sacrificed it ? Has he not squandered it for our salvation ? When his hour was come, did he hesitate for a moment to re- sign his life ? It could not be taken away | from him ; it was necessary that he him- self should give it up. Ego pono animam meam a meipso. The duration of ours does not depend upon us. Shall we refuse to sacrifice it for a God who has sacrificed his for us? This is the sentiment with which we ought to be inspired by one look I' . FOR MARCH. 115 at the image of our divine Saviour expir- 1 mg on the cross. II. Because he hopes to follow Jesus ^firist into his glory. This hope is one of the three funda. mental virtues of Christianity, It is, there- tore, not less necessary than faith and charity, and we are not true Christians if we do not possess it. But if we possess It, what should the present life appear to us in comparison with the future ? " If any one love me, let him follow me," said the Saviour, " and where I will be, there also shall be my servant." We shall ^o, then, after death to reign in heaven with Jesus Christ ; we shall share in the in- finite and incomprehensible bliss of the | Divinity. Should not such a hope be suf- ficient to make us despise a frail and perishable life, and to fix our heart and our desires as an immovable anchor on this eternal life which is promised us ? t&''-<*li'tiV4&Stsmtif. ?l 116 MEDITATIONS il MARCH 6. ON THE HABITUAL DISPOSITIONS WHICH CHRIST- IANS SHOULD HAVE WITH REGARD TO THEIR DEATH. I. They can fear or desire it at certain moments f according to the different points ofvieiqfrom which they behold it. Thus acted the saints, our masters and our models. Listen to St. Paul : " I am pressed on two sides,** said he to the first faithful. " I desire to die in order to be with Jesus Christ, which is without com- parison the better. But it is necessary for your good that I should still remain on the earth." You perceive that he is poised as if between the desire and the fear of death. He desires it in order " to be with Jesus Christ f he fears it because he does not wish to abandon the care of the infant Church. On the one side he wished to quit life to go to God. On the other he consented to live for the salvation of his brethren. II. Our habitual disposition should be an entire submission to the mil of God whether for life or death. Not only for death in "itself, but for whatever kind of death he shall please to subject us to ; not only for the manner of our death, but also for the time, the age, the day, and the moment, when he shall be pleased to summon us before him. Whether we live, or whether we die, said S>t. Paul, we are always the Lord's. None of us lives for himself, or dies for himself. When we live we belong to God, because we live for him in his grace ; and when we die we are still his, because we die in the firm hope ofreigning with him in glory. MARCH 7. ON UlfEASINESS FOR THE FUTURE. I. There is a future for which we should not be disquieted. It is that which God disposes indepen- dently of us, and without any concurrence of our will. "What shall hapoen me?" Z^ i 118 MEDITATIONS say worldlings every day. "Shall I be happy or miserable? All my days are reckoned; what will be their number?" &c. And in order to know this, they sometimes consult impostors, false pro- phets, who laugh at their credulity, and fill their minds with their foolish predic- tions. I Observe, 1st, That he who en- deavours to know the future by the sole light of human reason, interferes with the right of God, who has reserved this knowledge to himself, and who is deter- mined to conceal it from us. 2d, That when we have recourse to superstitious operations, in order to discover the future, our curiosity is still more criminal. 3d, That if without seeking to know the fu- ture we are unreasonably anxious concern- ing it, v/e offend the Lord by a diffidence which is injurious to his goodness. II. There is a future of which we should continually think. It is that of which we least think, and concerning which we are least troubled. U I be tys are nbcr ?" !, they le pro- y, and predic- tio en- [le sole ith the id this deter- , That ititious future, . 3d, he fu- ncern- idence should :, and abled. FOR MARCH. jjg It is that eternal future which must suc- ceed the brief duration of our life. It is the only future which God commands us to foresee, and against which he desires us to be prepared. This future is certain • we cannot avoid it, but we can render it happy or miserable by the good or bad use of the present. MARCH 8. ON SUBMISSION TO THE WILL OP GOD. ^l. This submission is an indispensable A subject ought to be submissive to the will of his sovereign ; a servant to that of his master, and for a much stronger rea- son, a creature to that of his Creator. O men !" cried out the apostle St. Paul "who are you, to contend with God ?" A vessel of clay says to him that maJe it: , Why have you formed me thus ? And are you not a thousand times more dependent on God than the vessel is on him who lormed it ? in inip"^Lj^^j^^ •*»»*«'»*«ii««*^ X*?l 120 MEDITATIONS II. In this submission consists our hap- pint'S^-, Happy, indeed, is the man who sub- mits in everything to the divine will, who abandons himself to Providence, who per- mits himself to be conducted by the wis- dom of God, and who hopes for every- thing, from his goodness ! Nothing opposes his desires, because I e wishes for nothing but what God wills; and everything happens according to his desires, because he wishes and sincerely approves every- thing that happens him. O happy peace ! O sweet tranquillity ! you are the portion and recompense of those faithful souls who repose, if I may say so, in the bosom of God, because they never have any other will but his. MARCH 9. ON THE PERSONAL APPLICATION OP THE GOSPEL MAXIMS. I. We admire these maxims, but do not reduce them to practice. ur hap- ho sub- ill, who ;^ho per- he wis- every- opposes nothing rything because every- peace ! portion 1 souls I bosom ve any GOSPEL ' do not It is impossible to reflect on those great precepts : of the love of God, superior to every other love ; of the love of our neigh- bour, vi^hich is equal to that which we have for ourselves ; of the renunciation of all the pretensions of self-love, which raises man above the earth, and above all human interests, without admiring them. Who is there tl^at would not be charmed by maxims so pure, so sublime, and so reasonable ? But what is the fruit of this admiration ? It does not render us more attentive to our duties, nor wean our hearts from the goods of this life. 11. Cause of this disorder. This is in a great degree the cause, that whilst we admire the precepts and maxims of the gospel, we give ourselves no trouble to make a personal application of them ; that is, we do not apply them to our state,' our inclinations, our faults, or our par- ticular circumstances. We can say very well that nothing is more estimable than a true Christian; but we rarelv sav__ 11 .11 I *' Am I a true Christian ? and vhat ought I do to become one ?" Hence, it comes to pass that we are Christians in specu- lation but not in practice. MARCH 10. ON THE SCIENCE OP SALVATION. I. It is called in Scripture, the science or knowledge of God, Because it teaches us to know God, that is, to know the most perfect and most complete of all beings— him in whom are concentrated all imaginable perfections, in the most eminent degree ; perfections which far transcend all our ideas. If the knowledge of his smallest works appears worthy of occupying our minds, what should we not think of the knowledge of himself? O men ! you believe yourselves accomplished when you have even an im- perfect knowledge of a part of God's works, and you are ignorant of the science of salvation ! You renounce the know- W 11 FOR MARCH. 123 ledge of this supreme and sovereign^dii^, who comprises in his divine essence! everything that could attract and satisfy your admiration. II. This knowledge is called in Scripture, the science of the saints. Because it teaches us the knowledge of our duties, and consequently the know- ledge of piety, charity, and justice, which are the image of God. This knowledge of our duties is the peculiar act of conform- ing all our actions to the nature and will of God, and of imitating his divine per- fections as far as human infirmity will permit. What can be more worthy of occupying all the attention of our spirit, and all the motions of our heart ? MARCH 11. ON THE VANITY OF HUMAN SCIENCES. I. Know God : know your duties. This is the most necessary of all scien- ces : all nt.Viprc «»»£» irni«. -.„j j* . , , __ — ^.„ .„xv^ ytxiXx auu irivoious, if 124 MEDITATIONS they have no reference to the science of salvation. " What will it profit a man," said the Saviour, " to gain the world if he lose his own soul ?" May we not say with equal propriety — " what will it avail a man to know everything else, if he be ignorant of that knowledge which can alone conduct his soul to salvation ? Those barren speculations, those sciences which have no relation to this only neces- sary one, of which we should never lose sight — those sciences which obtain for us at most but the vain smoke of glory, are in reality but a refined idleness, an igno- rance which is contemptible, inasmuch as it is generally accompanied by too much pride and presumption. II. Human sciences become pernicious when they withdraw us from the science of salvation. That is, when they absolutely hinder us from thinking of it— when they have not even the remotest connexion with the duties of our state — when in order to ac- >• FOR MARCH. 125 quire them we squander that time which might be more usefully employed in ful- filling divine obligations— when we make them only an amusement indulged to ex- cess, without any reasonable object, and consequently without fruit and merit- when we pursue them merely to gratify an unlimited vanity, an ill-regulated and unmeasured curiosity. MARCH 12. ON THE MEANS OP ACauiRING THE KNOWLEDGE OF GOD. I. The first is to consider Him as He is in himself. That is, as an infinite, immense, un- changeable Being, who fills the entire uni- verse with the immensity of his presence, and who could equally fill a thousand worlds more vast and extensive than this, and who could create them if he pleased by one word,— a Being who peculiarly and essentially possesses all perfections, 11* .- i^ 126 MEDITATIONS — who alone is great — who alone is wise — who alone is powerful — who alone is immortal ! — a Being who is wonderful in his works, wonderful in the effects of his justice and goodness — wonderful in his saints, who are the works of his grace ; — a Being who is at the same time the God o^ might — the God of holiness — the God of armies — the God of peace, and the God of virtues ! O ! King of glory, who is like unto you ? What a happiness for me to know you ! and what a misfortune if I be so blind as to know you without fearing and loving you ! IL The second is to consider Him in the relation He bears to us. He is the author of our existence, the principle and preserver of our being, our sovereign, our judge, our refuge in dis- grace, our consoler in affliction, our best friend,, or our most terrible enemy; the support of our life, and the foundation of our hopes after our death ; the source of our future bliss, our portion and our re- FOR MARCH. 127 compense in eternity. He, therefore, ought to be the object of all our thoughts, the centre of all our desires, and the end of all our actions. MARCH 13. ON THE MEANS OF ACauiRiNG THE KNOWLEDGE OF OUR DUTIES. I. The first is, to consult the law of God. -^ This law speaks to us, and apprises us of our obligations.—David, in the midst of that prodigious multitude of affairs and external occupations, in which he was engaged almost every moment of his life, still found time to meditate on the law of the Lord. This divine law was always present to his spirit and his heart. After all, no matter what may be the number and variety of duties which it imposes upon us, if it be difficult to practise them, it is most easy to know them, for they are all contained in these two great precepts ; "Love God above all things, and vnnr 1 \ I i i I H 1^' 128 MEDITATIONS neighbour as yourself." All the law and the prophets are contained in these two commandments. II. The second method of knowing our duties is to consult our' conscience. Conscience is a severe judge, whom you have within you, and who has es- tablisl^ed his tribunal in your heart. It is a guide that shows you the way of sal- vation — an exact censor who condemns all your wanderings — a faithful inter- preter of the Angel whom God has givon to conduct you. Observe him, and hear his voice. Ah ! do not despise his advices, nor his reproaches; do not reject the light which God affords you ; do not stifle this interior voice, which seems troublesome only to obstinate sinners — which brings back to God wandering souls, who have not lost all hope and all desire of their salvation. light '■: I FOR MARCH. 129 MARCH 14. ON REAL FELICITY. I. Happiness is our principal object and interest. We all wish to be happy; but we do not search for such happiness where it exists, and we believe that we can find it where it is not. For if you consider hap- pmess in its own nature, you will per- ce.ve that it consists on the one side in an exemption from all evil, if possible, or at I least from the greatest evils ; and on the other, in the enjoyment, if it be possible, o all blessings, or at least of the greatest blessings. An exemption from the pains and inconveniencies of the body con sftutes, if you will, apart of happiness, but It IS the smallest part. It is still more essential to happiness to be delivered from chagrins, and from the torments and inquietudes of the soul. Hence we be- hold so many poor who are happy in their indigence, because thev eniov .hi« t.„„ mmn. ...-^. '•JQSSaBBL^.^'°~ ) 130 MEDITATIONS quillity ; and so many rich who are un- happy in their wealth, because they are a prey to cutting vexations, and cruel un- easiness. II. If you consider happiness with re- spect to its duration. It, undoubtedly, consists in being hap- py, Aot for a brit f space of time, but for the longc possible time, and if it could, for ever. In one word, true and perfect happiness is that which resides in our soul, and which can never end. Now, this can be obtained for us by nothing but re- ligion, since religion alone is employed in conduct! -ig us to that great felicity which will deliver us from the greatest evils, and which ensures to us for ever the posses- sion of a good which is infinite both in its nature and duration. FOR MARCH. 131 ire un- iy are a iiel un- nth re- ng hap- but for t could, perfect in our ow, this but re- oyed in { which als, and posses- th in its MARCH 15. ON THE HAPPINESS OF SINNERS COMPARED WITH THAT OF THE JUST. I. The rich glutton lived in abundance and delights, and Lazarus was bent down by infirmities and misery. Behold the goods on one side, and the j evils on the other ; but if you consider these two men during their life, you will find that the condition of the rich man did not exempt him from the greatest evils nor bestow him the greatest good, since' he possessed nothing but exterior and fieeting goods, which could not deliver him from the torments of the heart. La- zarus, on the contrary, enjoyed the great- est goods, and was exempt from the great- est evils, for the goods which he onjoyed were interior and solid, whilst his evils were but exterior, and of brief duration. 11. Consider the rich glutton and La- zarus after their death. You will behold the rich glutton « bu- ^ 132 MEDITATIONS ried in hell," and Lazarus carried by angels "into the bosom of Abraham." The one suffers infinite and eternal evils ; the other enjoys ineffable delights, which will never end. Which of the two under- stood true happiness ? \ MARCH 16. ON THE DIFFERENCE BETWEEN THE SOUL AND THE BODY. 1. Our soul is a spiritual substance^ which thinks, which reflects, which feels joy or sorrow, pleasure or pain. Our body is of itself nothing but a dead and inanimate substance. The soul alone is susceptible of life and sentiment. — When it is separated from the body, the latter is nothing but a heap of dust and ashes. We can, therefore, enjoy no feli- city but in our soul, and we can be happy only through its means.- — Now it is cer- tain that the happiness of our soul does not consist in exterior goods, or in the pleasures of sense, for experience teaches Tried by braham." nal evils ; ;s, which vo under- HE SOUL substance, i feels joy ut a dead ?he soul lentiment. body, the dust and y no feli- be happy it is cer- soul does or in the !e teaches "FOR MARCH. 13?^ us that these are incapable of procuring I co^uenay capable of e^oyin^ eterZft is loZf'"' *'"' ^••'^^'-^t proof of wisdom Z ^o suffer patiently the evils of this life "" -der to escape the evils of the life to come, and to sacrifice, if necessarv th goods of this life, that we ma; eitt our souls the possession of fuLe goods Hence, rehgion teaches us a maximltba; me^n s wuh greater care than the brief and transitory afliictions of this life. MARCH 17. ON OUR PHEDOMWANT PASSION. Tnot " *''"* "^ «'^«'' - ^-«' J The study and knowledge of himself is I "' ^^^^ essential to the fnrn,„,i„„ . J ^ , ■■■^i.\Jl.x \J -iVli XJl II 12 H^ 134 MEDITATIONS true Christian, than it was considerejd for the formation of a spge, by the princi- ples of human philosophy. If you are ignorant of your predominant passion, you will fall into blindness. Though exact and scrupulous in the greater part of the law of God, there will be one point in which you will be guUty of culpable relaxation, and this article of God's law will be always directly contrary to the passion which rules you. II. We ought to subdue our predominant passion^ since the blindness which it pro^ duces is culpable. First, because it is vicious in its prin- ciple, as it is the fruit of that fatal as- cendency which we unjustly give our predominant passion. Secondly, because the remedies for it are easy if we wish to use them. These remedies are to consult Moses, and the prophets, that is, those who by their office are interpreters of the law of God, and consequently otir guides in the way of salyatioh — to apply to our- •J jiderejd princi- ou are assion, 'hough T part 3 point Llpable 's law to the minant it pro^ s prin- tal as- ^e our ecause vish to 3onsult , those i of the guides to our- POR MARCH. 135 selves the censure which we pass every day with so much light and discernment upon the conduct of others. " Physician, cure thyself." MARCH 18. ON THE MEANS OF KNOWING OUR PREDOMI- NANT PASSIONS. I. In order to know them we should at- tend to their number. For there are some who have many passions which successively domineer over them; and others who have only one passion by which they are continually occupied. Those who have many pas- sions cannot be so easily blinded with re- gard to their statt; and condition, as those who have only one, because this multi- tude of passions by which they are en- slaved, makes them commit so many sins that it is impossible for them not to per- ceive it. II. We should attend to the different cha- racters which distinguish them. »"»■*;: .Si.i"*',!'.- } ^} 136 MEDITATIONS There are some so gross, and the causes of so many disorders in man, that he can- not but be aware of them. Could David and Solomon conceal from themselves the passion which tyrannized over them, and which made one shed the blood of the faithful Urias, and the other renounce the worsl^ip of the true God to adore idols? There are other passions whose disorders are less sensible, since they are in some manner concealed in the windings of the heart, such as jealousy, hatred, vanity, and sloth. These latter easily escape our observation ; they deceive and blind us, inasmuch as they do not make us feel that we are their slaves. MARCH 19. ON CONSCIENCE. I. What is conscience ? St. John Damascene says, *' it is that interior law which God has written upon the hearts of all men, in order to instruct them." St. Basil says, " it is the secret \p i causes he can- i David Ives the 3m, and of the nee the e idols? isorders n some I of the vanity, ape our lind us, us feel ; is that ;n upon instruct 5 secret li'OR MARCH. 137 light of reason and religion which shows us the road we ought to take, and the path we should avoid." Conscience is to our soul what the eye is to our body, and Jesus Christ spoke of conscience when he said, " your eye is the lamp of your body • If your eye be simple, your entire body will be bright ; but if your eye be evil, your whole body will be darksome." Take care, therefore, lest the light which is in you should be itself nothing but darkness. 11. Conscierce is always right of itseJ " It IS a light, since it was given us'^bv God to conduct us_We are so convinced of this, that we every day say to men when we believe they deceive us, or wish to impose on us, "I appeal to your con- science, always supposing that the judg- ment of conscience is equitable. But alas! It often happens that the lights of conscience are obscured by our passions. This IS what has forced us to make a distinction between a good and bad con- science— between a rffrhf «^ • *^ "gut conscience, 12 » ^ - ^s -i.... -4 ij i JmIi 138 MEDITATIONS which is that of the just, and a false con- science, which is that of sinners. Beseech God to purify the eye of your soul, and not to permit any passion to conceal from it the truth. MARCH 20. ON THE REPOSE OF C0N8CIENCE. I. There is a repose of conscience which we ought to desire. It is that which consists in the i dvan- tageous testimony which our conscience bears us. t^ at we walk in the ways of God, that we sincerely seek to please Him — that we are faithful in obeying Him, and always restrained by the fear of offending Him, This testimony is by no means incompatible with the sentiments of Christian humility. We know, that after having performed all that God com- mands us, we should still reckon ourselves useless servants. But at least, we are not then culpable servants, although it be even true to say, that we are always sin- mmm^isBamKttk FOR MARCH. 139 ners, and that God in rewarding our merits only crowns his own gifts. II. There is a repose of conscience which we ought to fear. It is that which arises from its blind- ness, either because it no longer scruples anything ; which is the state of obdurate sinners ; or, because it scruples certain sins, and is blind with regard to others, which is the state of the ^igenerality of sinners. Conscience is then silent, it makes us no reproach, but this silence is terrible, because it leads to impenitence. MARCH 21. ON THE BLINDNESS OF CONSCIENCE. I. This blindness is more general than we imagine, " There is," says the wise man, " a way which appears straight to man, but the ends thereof lead to death." All those who have some sentiments of religion, and some desire of salvation, do not destroy their souls by habits of great crimes. They I J 'I . II \'t do not wish to imitate those who violate all the divine laws, without scruple or re- morse. They, therefore, enter on a way which appears straight to them, because their conscience being blinded by the faults which they habitually commit, con- ceals the disorder and its consequences from them. This blindness is so general that We may often perceive its effects in persons who ^eem to possess no ordinary piety. They observe, it is true, a great part of the laws of God ; but the only way that leads to life is that in which we observe all those laws without any ex- ception. II. What are the sins to which we are most easily and generally blinded ? Observe, first, that we are more easily blinded with regard to small faults than to great ones, so that we cannot perceive the evident danger of these trifling faults when they are continued and multiplied. Secondly, that we are as easily imposed on with regard to the nature of these violate e or re- i a way because by the lit, con- lucnces general fects in rdinary a great le only lich we my ex- ire most ) easily ts than Brceive ', faults tiplied. nposed these FOR MARCH. 141 I faults, so that we look upon as trifling what are in reality very grievous in the sight of God.-Thirdly, that there are very great faults, and known as such, to which we are blind, because it would cause our self-love too much to be weaned from them. MARCH 22. ON THE DIFFERENCE BETWEEN CONSCIENCE AND SELF-LOVE. I. A right conscience. A right conscience is, first, a sure and faithful guide which conceals nothing from us ; we have but to listen to its voice in order to know the road in which I we should walk. Second, conscience is a severe judge which pardons us nothing ; it makes us hear its reproaches for the' least sin we commit. It gives us notice of our wanderings, and makes us blush. Salutary reproaches, useful notices, happy IS he who is careful to hear you, and to follow 5^ou ! ^^^^■i*^ ,ii * i , i i .1 fH i W^ * I •V V li i'a 142 MEDITATIONS II. Self-love. Self-love on the contrary is, first, a false and treacherous guide, which conceals every thing from us ; it conceals the extent of our duties, it sets bounds to them, it weakens them ; it falsely interprets the law of God, and furnishes us with a thou- sand^ pretexts to elude or restrain it. Second, it is an ever indulgent judge which forgives us everything, and always finds reasons to justify us. It always speaks in favour of dispensations, ai never for the rigour and severity of the law. There is, therefore, a perpetual contradiction between our conscience and our self-love, and we cannot conceive of what consequence it is to our salvation to understand this contradiction, and to prefer the wise admonitions of our righteous con- science to the pernicious counsels of our self-love. The darkness of the one easily obscures the lights of the other, and all is lost when they are on good terms with each other. t, a false conceals le extent them, it rets the i a thou- train it. It judge [ always always »ns, ai y of the 3rpetual nee and eeive of ation to ;o prefer :>us con- 3 of our e easily id all is IS with FOR MARCH. 143 i MARCH 23. ON FALSE C0NSCIENCJ3. I. The errors of a false conscience are the more dangerous because it is so easy to fall into them. First, because it is easy to be blinded with regard to our duties, particularly when we find them contrary to our incli- nations and interests. Every thing that we wish, every thing that we eagerly de- sire, seems lawful in our eyes. Secondly, because it is no less easy to be blinded in the precise distinction between virtues and vices. Can there be any thing more like constancy than obstinate self-opinion —more like liberality than profusioi>— more like meekness than timidity? Every virtue, when carried to a certain excess, I becomes a vice ; and unless the eye of our soul be perfectly pure, it cannot see, with- out difficulty, the brief interval that exists between both. .,,.., .^ ^.,,^ j^ ceci/t/r-a m the world. m li I ^i 144 MEDITATIONS the more liable he is to have a false con- science. Because his interests are then more considerable, and his duties more exten- sive, and hence he is more liable to be deceived. Because he can then more easily find persons to flatter him, and ju|5tify all his faults. Never, therefore, confide in those deceitful, artificial cha- racters, whose conversation is alw^ays favourable to the interests of your self- 1 )ve. MARCH 24. ON THE ILLUSIONS OF FALSE CONSCIENCE. I. It conceals evil from us, and conse- quently makes us commit it daringly, and with calmness. This daring proceeds from the false as- surance vvrhich conscience gives, that there is nothing criminal, that there is even nothing but what is praiseworthy and useful in the action it proposes. — Hence, the act is committed with calm- 5 i I false con- then more nore exten- iable to be then more r him, and , therefore, dficial cha- is always f your self- 3NSCIENCE. and conse- iringli/f and he false as- :ives, that it there is aiseworthy proposes. — with calm- FOR MARCH. 145 ness, because we feel neither trouble nor remorse for committing it. Fatal tran- quillity, which hardens the sinner in his iniquity, because he is seduced by the appearances of a false peace-of an ima- ginary peace, whilst he is really and continually at war with God. II. Bi/ concealing evil from us it renders its cure more difficult. We deplore the unhappy state of a smner who is delivered up to his foolish passions, and whom his tyrannical habits render the slave of sin ; but the state of a soul that is seduced by the illusions of false conscience, is still more dangerous. This sinner knows, at least, that he is going astray, and if he sins with more knowledge, he is, for this reason, more likely to be corrected.—But what, O my God, is the misfortune of those who go astray without knowing it, or without acknowledging their wanderings !-.and how much reason have we not to fear ^.^.' .-"■ ^ .. JatS-i^*. :■ 1 1 'hi; i ^1 146 MEDITATIONS that they will persevere until death in the ways of iniquity. ^ MARCH 25. ON THE SINS OF IGNORANCE. 1. There are two kinds of ignorance : the one involuntary and invincible, the other voluntary, either in itself or in its source. The former is so rare in an enlightened age like this, and in a Christian who lives in the world, and who has so many oppor- tunities of knowing his duties, that it is useless to dwell upon it. — Let us here consider voluntary ignorance, which is so often relied on as an excuse for faults. " I did not know," a person says, " that such a thing was forbidden." " You did not know. But you could and you ought to have known it. Your ignorance, so far from justifying you, is itself a sin." David prayed to the Lord to pardon his ignorances. " My ignorances do not re- member, Lord." Now, whatever requires •-wyR- h in the nee: the he other wurce. ghtened ho lives Y oppor- at it is us here Lch is so ■ faults. 5, "that You did u ought ince, so a sin. rdon his not re- requires FOR MARCH. 147 -if pardon must be a sin that has rendered us culpable. II. The source of sins of ignorance : Is the neglect of instructing ourselves in our duties ; we do not fulfil them be- cause we are ignorant of them, and we are ignorant of them because we are de- termined not to fulfil them. We dread severity and restraint. We look upon advices, counsels, sermons, pious reading, and rational scruples, as importunate lights, which only serve to disturb the tranquillity of a life, the entire of which we desire to spend in indulgence, and in an indifference for our salvation. MARCH 26. ON THE MEANS OF DISPELLING THE ILLUSIONS OF FALSE CONSCIENCE. I. Those means are, to contrast the judgment which we form of the state of our conscience, with that which we pass on the conscience of others. The latter are always exact even to se- i I *M ' > L in tMi fk 148 MEDITATIONS verity ; let us, therefore, adopt them as models of those which we ought to form in our own conscience. This judgment is enlightened to excess when we judge others. Why should it be blind when we judge ourselves ? Why not employ to our own advantage that light which is in us, and which renders us so clearsighted in pet-ceiving the vices of others, and so severe in condemning them ? II. To compare the ways to which our conscience leads us, with the way that leads to heaven. This way is straight ; it therefore has no connexion with a false conscience, and bears no proportion to it. It depends on ourselves to form our conscience accord- ing to our interests and desires. But we are deceived in taking them for our guides, and in adopting all the false prin- ciples with which they are capable of inspiring us. These vicious and errone- ous principles will not enable us to widen the way that leads to salvation. Ought ■4 Ktt'iBiffa a wTiia siB afea i M EfcMM the will of God then be accommodated to the conscience of man, or should the conscience of man be regulated and formed according to the will of God ? MARCH 27. ON A TIMOROUS COMPARED WITH A SCRUPU- LOUS CONSCIENCE. I. A timorous conscience consists in a just fear of of ending God. This fear is a reasonable fear, since the greatest misfortune that could happen to man is to incur the resentment of God— a necessary fear, since it is a restraint by which God keeps us within the bounds of duty. Every Christian, therefore, ought to have a timorous conscience, for without it, he would unrestrainedly abandon him- self to the vanity of his desires. In order to be a true Christian, it does not even suffice to have a timorous conscience with regard to grievous faults: one should have a delicate conscience, that is, a conscience which will be affrighted at 13* r 1 ! I niii m rs \ n f ty\ \ 150 MEDITATIONS the smallest sins, which will avoid them as much as possible, and which will not fail to reproach him whenever he has the misfortune to commit them. II. A scrupulous conscience is that which is disturbed to excess. It is sometimes confounded with a ti- mprous conscience, and a delicate con- science. But it goes much farther ; and worldlings unreasonably affect to consider those persons to be weak and scrupulous, who seem to them to be always pene- trated with a lively fear of offending God. They are deceived; for this fear is, on the contrary, the height of wisdom, and it becomes blameable only when it is car- ried to an excess of inquietude, and a refinement in trifles which is injurious to the justice and goodness of our Sovereign Master. )id them will not e has the i i hat which mth. a ti- ate con- her; and I consider rupulous, ,ys pene- iing God. ar is, on m, and it it is car- B, and a urious to Sovereign FOR MARCH. 151 MARCH 28. ON CHRISTIAN VIGILANCE. I. Necessity of this vigilance. First, Jesus Christ has made it a pre- cept—** I say to all, without exception, watch over yourselves ;" Omnibus dico, vigilate. Secondly, this precept is chiefly founded on the importance and the mul- titude of our obligations. The law of God does not regulate our actions alone, but also the very thoughts of our spirit— the very motions of our heart ; and it subjects both our soul and body to the order which It prescribes ; it exacts an entire and per- fect obedience. What vigilance do you not require to comply with so many duties whose detail is immense, with a virtue so weak that it is liable to fail at every instant. 11. Practice of this vigilance. A faithful Christian incessantly ex- amines with attention his duties to God, to his neighbour, and to himself uL '-> k' pll ,1 1^ '< t: k \ \ h- i' 152 MEDITATIONS considers the nature of worldly dangers and temptations. He measures his strength that he may see whether he is obliged to fly from those dangers, or ex- pose himself to them. He prays the Lord to increase his strength, and to support him by his grace. He considers the obligations and duties of his state. He has the law of God always before his eyes, that he may neither desire, nor say, nor do, anything which it forbids ; or that he may fulfil all that it commands. The practice of Christian vigilance consists in the reunion of all those different observa- tions, accompanied by mature reflection. MARCH 29. ON EXTERIOR PIETY. I. Interior piety is insufficient if it he not accompanied by exterior piety. To regard the exterior practices of piety as useless, would prove an ignorance of the spirit of religion. To omit them through human respect, would be to dangers res his er he is !, or ex- ;he Lord support ers the Xe. He fore his nor say, or that Is. The nsists in observa- lection. if it be of piety ranee of lit them I be to FOR MARCH. 153 blush at the gospel. " With the heart we believe unto justice," says St Paul, " but with the mouth confession is made to salvation." What this apostle says here of faith, is equally applicable to other virtues. We have them in our heart in order to be justified ; but to be saved, we exteriorly manifest them in our conduct and our actions. II. Exterior piety is not suijicient, if it he not sanctified by interior piety. Because every exterior action, divested of an interior sentiment, is a body with- out a soul, — a sounding brass, an empty and tinkling cymbal. No ; there is no prayer unless there be a heart which prays: no adoration unless the heart adores. From the moment you take away this interior sentiment, this sincere desire of pleasing God, which ought to sanctify all the works of a Christian, he no longer acts but through custom, through habit, complaisance, vanity, human re- nit 11 !)T ' ■' J :| w I i fs spect, or through a spirit of superstition and weakness. MARCH 30. ON THE EXTERIOR PIETY OP A MAN OF THE WORLD. I. With regard to his actions, it ought to be regulated by the duties of his state. , You live in the world ; your interior piety may be the same as that of the greatest solitaries, who live out of the world. Love God with the same ardour ; entertain the same desires of possessing Him, of serving Him, of pleasing Him ; the same zeal for His glory, the same submission to His will. Your state will admit of this ; because, whatever re- mains enclosed in your heart, and is con- fined to your soul, can never produce either trouble or alteration in the dis- charge of your duties. But your exterior piety cannot be the same with that of solitaries, for it must be always regulated by the duties of your state. Hence it fol- lows, that if this state require from you »iiai«'n iiii Mn;ir «terii r superstition MAN OF THE iSf it ought to is state. >^our interior that of the J out of the ame ardour ; )f possessing easing Him ; y, the same ir state will hatever re- , and is con- ver produce in the dis- rour exterior vith that of ys regulated Hence it fol- ire from you FOR MARCH. 155 more labour than prayer, you ought to spend more time at labour than at prayer. II. With regard to his conversation. A Christian, who lives in the world, should not set himself up as a preacher or a prophet, especially with regard to those whose particular conduct is not en- trusted to his care. When he travels out of his sphere, the conversation of a vir- tuous man has no effect. His piety be- comes disreputable when he begins to criticise. This piety should be only ex- emplary. Generally speaking, it is not his business to censure the vices of men, or to attempt to correct them, otherwise than by the mild and persuasive power of his example. A mirror has no voice to warn those who look into it, of the de- formity of their countenance. But al- though it does not reproach them, it makes them sensible of their defects. 156 MEDITATIONS MARCH 31. ON THE FAULTS WITH WHICH THE WORLD REPROACHES THOSE WHO PROFESS PIETY. I. These reproaches are not always un- just. Because worldlings very seldom dare to decry piety, when they believe it to be solid, sincere, and true. When is it there- fore, that they speak of it with derision ? When they see thoee who profess it, 1st, Love virtue through humour, instead of employing their virtue to overcome and correct this humour. 2d, Love retreat through motives of sloth and idleness ; not to seek God, but to avoid the world, and release themselves from the performance of their duties. S<\ Carry their devotion even to superstition, without examining the limits of each. 4th, Unite with their devotion, singularities, affections, caprice, and culpable inconsistencies. IK WORLD PIETY. 'ways un- dom dare e it to be s it there- derision ? jss it, 1st, nstead of 3ome and e retreat jness ; not ^orld, and •Ibrmance devotion jxamining Arith their s, caprice, FOR APRIL. 157 II. We ought to despise the reproaches of worldli7igs when they are unjust, and to profit by them when they are not. If the world uiyustly censures your piety, if it charges you only with ima- ginary defects, you ought to say with St. Paul—" I look upon all the judgments of men as nothing : God will be my judge." But if these reproaches be founded on real defects, you should no longer consider yourself a Christian, persecuted "for justice' sake»" and you should think of nothing but how to reform the imperfec- tion of your justice, which is the only ob- ject of its censure. APRIL 1. ON HUMAN RESPECT. 1. It is am. incomprehensible folly. If you are going to practise virtue, human respect will prevent you. " What will they say; what will they think of me in the world ? " But what is this world, whose oninions and nm>vP(riaivti«Ti -.r^n 14 ' ^ ■ ■'J^^i?.^-**.! ■ T~ ■«'fl»f>P*'»i^K,**/1K» ' If ff: H 1 1 J ' r 158 MEDITATIONS dread so much ? A collection of people whom one cannot know without despis- ing, and whom one ought not to fear un- less he be ignorant of what they really are. It is, nevertheless, to the frivolous and inconsiderate judgment of this multi- tude, that you sacrifice the salvation of your soul, although you have in opposition to its vain remarks, your reason, your re- ligion, your conscience, and your God. II. When we wish to gratify our pas- sions we defy human respect* If a person tells us that the report of our disorders astonishes, scandalizes, and disgusts even those who are generally reasonable, we are not disturbed in the least. "What right have these people," we will say, " to criticise my conduct 1 Am I obliged to give them an account of my actions ? Do my character and repu- tation depend on their remarks ? " Thus it is that human respect makes the sinner fall into contradiction. It is thus that we are on one side weak and timid, where n of people tiout despis- to fear un- they really he frivolous i* this multi- salvation of n opposition on, your re- our God. Ify our pas- the report of dalizes, and •e generally irbed in the ese people," ly conduct ? n account of er and repu- 'ks ? " Thus 3S the sinner thus that we timid, where FOR APRIL. 159 good is concerned, and on the other bold, intrepid, and even magnanimous in evil. APRIL 2. ON THE MEANS OF OVERCOMING THE WEAK- NESS OF HUMAN RESPECT. 1. The first is to consider the example of Jesus Christ, Even if the practice of Christian virtues costs us the most cruel humiliations and disgrace, has not .Jesus Christ suffered much greater for our salvation ? Are we not the disciples of an humble and almost annihilated God ? Is he not our master and our model ? and what would become of us if he had not humbled himself, " and made himself obedient even unto death ? " And to what death ? To the death of the cross, that is, to the very greatest excess of opprobrium and infamy. II. The second is to consider the awful threats of Jesus Christ on this point. He had the weakness of human respect irf view. W^hpn Sp. cai^ njf ,...,. u I 160 MEDITATIONS ashamed of me and my words, the Son of Man wil! also be ashamed of him when He shall come in his glory." We now may perceive which of the two we ought to dread— the judgments of the world, or those of God. Is it my duty, you say, to condemn the world by my conduct, and to renounce its maxims and manner of Ihring? Was it your business, the Sove- reign Judge will reply, to condemn the gospel by disobeying my laws ? APRIL 3. ON THE CRIME OF HUMAN RESPECT. I. It offends God in his greatness. Because i' makes us respect the crea- ture more t lan the Creator. Because, placed as we are between God, who re- veals to us his will, and man, who is op- posed to it, it makes us rebels against God, in order not to displease man. What then becomes of that entire and absolute preference which we owe to our Sove- reign Master ? Is it not destroyed ? and Is, the Son of f him when ." We now wo we ought be world, or % you say, to conduct, and i manner of ss, the Sove- !ondemn the i? RESPECT. tness. ?ct the crea- '. Because, rod, who re- , who is op- )els against man. What md absolute ) our Sove- royed? and FOR APRIL. 161 fit still remain in speculation and idea, ^ere zs not the least practical trace of it. Lord, ,f the world, which I am more anxious to please, were not an enemy to your service ? " ^ n. It offends God in his goodness. Because these dispositions towards a have not the courage to foUow-^these de- sires of giving ourselves to God, which are, however, ineffectual desires-^these has favoured us, in order to draw us to himself ; these are the Gifts of the Holy Ghost-the precious fruits of the re- demption of Jesus Christ, which we de- stroy through human respect. Our sal- tation in the ordinary course of God^s l^rovidence, was interwoven with these graces ; but the fear of the vain judg- ments of the world destroys all 'thefr efficacy. Thus. linm«^ ^^1^.. ,.7 1 l) 1^, ^ k U 162 MEDITATIONS offends God in his greatness, makes us equally despise the advances of his mercy, and the riches of his goodness. APRIL 4. ON THE SIN OF THOSE WHO DECRY PIETY. I. This sin is the more grievous because it directly attacks the Divine Majesty, What ! you behold a man determined to serve God, and you dare to withdraw him from his service ! You act the part of a devil towards him ! Your conversa- tions and railleries have no other ten- dency than to destroy the worship of the Divinity, and make it disappear alto- gether ! How, then, can you consider those conversations and railleries as tri- fling faults ? Were those tyrants who for- merly overturned his temples and his al- tars, more culpable than you ? No ; they were, doubtless, less culpable ; because, 1st, They scarcely knew the God of Israel, whilst you have no such excuse. 2(1, This God is far less jealous of that exterior FOR APRIL. 163 worship which they wished to abolish, than of this interior worship whi'^h you destroy in the souls of others. II. This sin is the more grievous because those who commit it derive no advantage from it. When you shall have destroyed every sentiment of piety in this faithful soul, what will it profit you ? What fruit— what satisfaction can you derive from such an attempt ? Will it make you more rich or more happy? Even, should I recount the various passions which do- mineer over you, I do not behold one that can receive the least advantage from this sin. You, therefore, commit a sin of pure malice — a sin which is more fatal because its consequences are often irreparable. APRIL 5. ON WORKS OF PIETY WHICH ARE PERFORMED THROUGH HUMAN RESPECT. I. We may edify men through motives of duty. 164 MEDITATIONS ii We edify them through motives of duty when we practise those exterior works of piety which God commands or our state requires, without seeking the approbation of men, or dreading their censure. Now these works are truly referred to God. We desire to edify those who behold them, for the sole purpose of pleasing and glorifying Him; and it is this reference and intention which, properly speaking, sanctify our actions and render them me- ritorious. II. We may edify men through human respect : When we perform exterior works of piety, that we may not depart from re- ceived usages or established customs ; or to satisfy those proprieties which the world looks on as indispensab' j. It is no longer a desire of pleasing God that in- fluences our actions ; it is an unmeaning respect for the world to which we are under no obligations, and a pernicious ?s of duty or works our state probation •e. Now to God. behold ising and reference speaking, ihem me- h human works of ; from re- toms ; or hich the It is no i that in- imeaning 1 we are ernicious FOR APRIL. 165 m forgetfulness of God, to whom we owe every thing. APRIL 6. ' ON TRUE PENANCE. I. In what does true penance consist. If you consider it in its nature, it con- sists in a voluntary detestation of sin, because it is an offence against God, to- gether with a resolution of repairing and expiating it, and of taking all the neces- sary precautions not to commit it again. Observe: 1st, That this detestation is not a simple interruption, or a simple distaste of sin ; it is a hatred, a sorrowful aversion from sin, accompanied by repentance and regret. 2d, That this detestation is not a passing displeasure, nor is it compatible with a relapse and return into sin, be- cause it ought to be joined to a resolution of repairing sin by expiatory works, and of destroying it by suitable remedies and precautions. 3d, That this detestation does not consider sin with ree-ard tn Ma ' ~ o — '^: fA ■ fi i : 166 MEDTTATIONfl deformity, or the temporal and human in- conveniencies which it may produce ; it beholds it as an offence against God. Be- hold what true penance makes us hate and detest in sin. l\' If you consider it in its extent ^ it em- braces all sins without exception. If you still preserve an attachment to only one sin, you are not a true penitent. Your penance is no more than a contra- dictory disposition, by which you turn to- wards God, and from God at the same time ; towards God to love him, by re- nouncing some sins ; and from God, to in- sult him, by remaining attached to others. APRIL 7. Oy THE PROMPTITUDE AND LIVELINESS OF TRUE PENANCE. I. It cannot he too prompt. Does it not show a great contempt for God — is it not in some manner insulting to his mercy and goodness — when we know that we have fallen into disgrace with] human in- )roduce ; it t God. Be- es us hate vlent, it em- • nchment to le penitent. a contra- Tou turn to- the same im, by re- God, to in- 1 to others. ESS OF TRUE ntempt for nsulting to n we know ^race with] him by sin, that he is our enemy, and yet pass entire months and years without be- ing reconciled to him, although we are aware he is disposed to forgive us ? It is not surprising that we forget him in these moments when we are carried headlong by the insane ardour of our passions ; a man who is transported with fury does not feel a wound in the heat of battle. But when quiet is restored, when the ar- dour of passion is extinguished, or at least suspended, how can a Christian remain for an instant in a state of sin, without having recourse to penance ? II. It cannot he too lively. How lively and sorrowful should not the repentance of a Christian be who has had the misfortune to offend his God ! It is not alone a bitter and profound sorrow : it is called attrition and contrition, be- cause it not only wounds but rends the heart, and breaks it in pieces. For if the measure of loving God be, as St. Aa gustine says, to love him without mea sure, modus diligendi Deum est diligere sine modo, how immeasurable should not be our sorrow and repentance for having neglected to love him ! APRIL 8. ON THE REPENTANCE OF THE HEART. L The heart is, properly speaking, the source of all sins. Our body is only a blind instrument which obeys the motions and guidance of our heart. Our e^^terior senses merely execute -what the heart has conceived. "From the heart," according to Jesus Christ, " proceed all evil thoughts, murders, adulteries, fornications, thefts, false testi- monies, and blasphemies." An exterior action which is forced and involuntary, no matter how disorderly it may be, does not render a man culpable, if his heart consents not to it. But if the heart desire it, if it give its consent to it even before it be put into execution, man is already criminal. I 1 i iiligere uld not having .RT. ing, the itrument lance of merely inceived. to Jesus murders, Ise testi- exterior dluntary, be, does his heart art desire ein before s already FOR APRIL. 169 . II. It is in the heart that p ^'mri^ ought to begin. The heart is the first crimiiuil » it ought to be the first to receive punishment. You fast, you cover yourself v^rith sack- cloth and ashes : but if your heart be not changed, if it do not sacrifice to God, this criminal attachment, which has been the source of your wanderings, all your ex- terior demonstrations of penance will be worthless in the sight of God. "Make unto yourselves a new heart," said he to his people by his prophets. Weep, sigh ; — " rend your hearts and not your gar- ments." This change of heart, this contrition of heart alone, is the soul of penance. APRIL 9. ON THE MERCY OF GOD. I. Men know not how to forgive. They know not how to be merciful : 1st, They pardon with difficulty. One wiay judge of this by the trouble that is I i-i • ?.■ I' necessary to induce them to forgive in- juries, and to be reconciled with their enemies. 2d, They pardon imperfectly ; there remains nearly always a fund of resentment and hatred in the heart, which they can scarcely disguise, and which too often appears when an occasion presents itself. 3d, They sometimes pardon slight offences, but can they resolve to forgive atrocious injuries? 4th, They pardon, perhaps, a first injury, but on a second, a third, or a fourth, they become irrecon- cilable. II. Gody on the contrary, easily pardons. 1st, He never rejects the homage of a truly contrite and truly humble heart. "A contrite and humble heart, O God, thou wilt not despise." 2d, He pardons entirely and without reserve. — David had scarcely implored his mercy, with all the sentiments of true penance, when the prophet said to him—" The Lord hath put away thy sin from thee." 3d, He pardons great faults as well as small. David was ' rgive in- ith their 3rfectly ; fund of rt, which /^hich too presents on slight forgive pardon, econd, a irrecon- pardons. age of a le heart. O God, pardons avid had h all the 'hen the hath put J pardons avid was r guilty of murder and adultery. 4th, He even pardons relapse into a sin already forgiven, provided the return to him be smcere, and accompanied by true re- pentance. APRIL 10. ON THE CONFIDENCE WHICH A CHRISTIAN OUGHT TO HAVE IN THE MERCY OF GOD. I. This confidence is useful when it in- duces the sinner to return to God. Hope confounds not. Christian hope is never disappointed ; it cannot be con- founded. But what is Christian hope in a converted sinner ? It is the confidence of a man who repents, and who hopes that God will have regard to his repent- ance ; it is the confidence of a man fully convinced that the mercy of God is infi- nitely greater than his malice, and who hastens to have recourse to it. II. It is false and pernicious ivhen it in- duces him to persevere in his sins, " God is good," the sinner says, " He is ""•*'|l»|l I NOll !*•.{: I I iV f y 172 MEDITATIONS merciful ; when I shall have commited all imaginable crimes, he will forgive me if I have recourse to the Sacrament of Penance, and receive absolution from my sins." God is good ; yes, without doubt he is ; but ought His very goodness be the resource and stay of your impiety ? God is good ; but if you abuse his mercy he will exert nothing but His justice. He is good ; but his goodness will not save those who make it serve as a motive to offend him. God is good ; but if you persevere in your disorders, only because you confide in his goodness, is such a hope less fatal than despair ? APRIL 11. ON THE SINCERITY OF PENANCE. I. It is not confined sincerity in ac- cusing ourselves of our sins. Yet, it is by the fulness and sincerity of this accusation that the greater part of men judge of the sincerity of their penance. They put their mind to the mmited pve me nent of rom my t doubt ness be npiety ? s mercy justice. m\\ not , motive t if you because such a 1/ in ac- incerity lev part if their to the 'i torture ; they run through all the folds of their memory with a scrupulous atten- tion, in order that they may omit nothing, and if their accusation be entire they consider their repentance perfect. " Have I told all ? Have I forgotten any thing ?" Behold the only subject of their uneasi- ness I They think of nothing but of stifling the remorses of conscience for a time, by an exact detail of their iniquities They never ,think of stifling those re- morses in their source, by a change of their I will. n. The sincerity of penance principally consists in the sincerity of the renunciation of sin. It is, undoubtedly, a great sacrifice to humble ourselves at the feet of a man, and to make him acquainted virith what we' would often desire t- conceal from our- selves ; but this sacrifice is not enough "I have sinned," said Saul to the prophet Samuel-" tb Lord has given me his orders, and I have disobeyed them.» 174 MEDITATIONS What was the answer of the prophet 1 " There is no forgiveness for you ; God is not moved by your professions, because your heart is not changed." APRIL 12. ON THE HATRED OP SIN. I. We ought to hate sin because it dis- pleases God. And as there is no sin but what dis- pleases him, so there is not one which we ought not to hate : there is no reserve nor exception in the hatred which God bears to every thing that is sinful. There should, on this account, be neither excep- tion nor reserve in this salutary aversion, which the sinner who desires to become faithful has conceived for every thing that displeases God. This aversion extends even to the objects which entice us to sin, and even to the occasions which are capable of leading us into sin. Descend into the depths of your conscience ; is there not some sin, some habit, some ophet 1 God is ecause it dis- lat dis- lich we reserve ich God There excep- version, become ing that extends e U8 to lich are Descend nee ; is t, some FOR APRIL. 175 dangerous occasion which you will not resolve to sacrifice, because you are more attached to it than all che rest ? 11. We ought to hate sin for ever. If the anger of God against sin were capable of being appeased, he would hate it less at ont3 time than another ; if the sins of youth appeared less grievous to him than those o£ advanced age ; if disorder which ha/e been committed through .astom, could find favour in his eyes, our hatred of sin might be increased or diminished according to usages, to days and to age. But no ; the hatred which God bears to sin is a constant and invariable hatred, a hatred independent of times, and of the vicissitudes of years and of ages. Our hatred ought, if pos- sible, be equal to his ; and when we once renounce sin, we ought to renounce it for ever. m i APRIL 13. ON THE CHARACTERS OF TRUE AND FALSE PENANCE. I. True penance. True penance makes us consider sin as an offence against God, as an evil against God, and consequently as the greatest of evils, as the only evil that ought to be feared, since there is no other evil but may become, through our patience^ advantage- ous to our salvation, w^hilst sinis the only evil from v^rhich we can derive no ad- vantage in a future life. It is on this principle that true pejiance makes us hate sin more than sufferings, shame or pover- ty : more than all that can injure our fortune, our glory, our goods, our repose, and even our life. Yes, a Christian is obliged to encounter all these evils, to bear them, to forget them, rather than consent to violate the Uw of God. We are bound to hate sin as much as we are obliged to love God. FOR APRIL. 177 11. False penance is more limited in its sentiments. It makes use of restrictions and reserve in the hatred it has conceived for sin, and in the means which it adopts to repair or avoid it. It treats, it compounds with God, if we may say so, on the easiest possible terms. It studies the art of keeping ill- gotten goods without remorse, or of ap- pearing to restore them without losing its wealth. It seeks for opportunities to hold on with the world, whilst it feigns to be detached from it — an infallible proof that it is not the offence against God which affects it most, and that the voice of self- love is still stronger in the heart than that of conscience. APRIL 14. ON THE STRENGTH OP THOSE INCLINATIONS WHICH LEAD U8 TO SIN. I. This force of inclination is a pretext with the greater part of sinners, to justify their disorders. |] 178 MEDITATIONS Who is there that does not say with St. Paul—" I feel in my members a law which fights against the law of my spirit, and which renders me captive under the law of sin. Unhappy man that I am ! who will deliver me from this body of death ? I do not perform the good which I desire, and I commit the evil which I do not desire." We, therefore, throw the blame of all our iniquities on the imperi- ous force of this rebellious concupiscence ; it triumphs, a person will say, over all my resolutions, and all my efforts ; it is a tyrant that reigns in my heart in spite of me ; if God be just, he will either deliver me from it, or not punish me for obey- ing it. ' II. Falsity of this pretext. Observe that St. Paul, who has left us ' so lively a picture of this combat between the flesh and the spirit, which he sustained like us, has taken care to apprise us, that his conscience reproached him with no- thing. " I am conscious to myself of -i m' h » jay with -s a law ly spirit, ider the ,t I am ! body of )d which which I irow the e imperi- jiscence ; over all s ; it is a spite of 3r deliver for obey- as left us t between sustained ;e us, that with no- myself of FOR APRIL. 179 nothing." That he took all possible pre- cautions to avoid sin, that he treated his body harshly, and brought it into subjec- tion, whilst you, worldlings, you who complain so bitterly of the violence of your inclinations, you think of nothing but of flattering them. Labour, like St. Paul, to subdue your flesh, and then you may mourn with him for your weakness, without experiencing its fatal conse- quences, APRIL 15. ON THE COMBAT OF THE FLESH AGAINST THE SPIRIT. L This ombat is the trial of our virtue. There are in the Christian two different men ; the carnal man, and the spiritual man ; the man of God, ar?'^ the man of sin ; the child of wrath, and the child of grace; one is the impure and earthly ofl'spring of sinful and disobedient Adam ; the other is grafted in Jesus Christ, and regenerated by the grace of baptism.. No w I 180 MEDITATIONS between these two men there is a per- petual combat ; what the one approves, the other condemns ; what one seeks, the other fears. One always desires to follow the law of the flesh ; the other to obey only the law of the spirit. It is, no doubt, humi- liating and painful to the just man to have to sustain this internal warfare, and to find within him two different wills which are always opposed ; but this op- position was necessary in order to exercise and try his virtue. II. Means of becoming victorious in this combat. Faith, prayer, vigilance, confidence in God, the mortification of the senses, are the arms we ought to use in combating and vanquishing this carnal and earthly man, this man of sin, this dangerous enemy whom we have within us. It is from God we receive this armour of light, and we become victorious principally by the succours of his grace. FOR APRIL. 181 APRIL 16. ON THE REPARATION OP SIN. I. This reparation is absolutely neces- sary. For it is not sufficient to weep for our sin, to detest and ren. ince it for ever ; we must also repair it by works directly contrary to sin. Without this, no matter what proofs we may give of our return to God, we only counterfeit penance, but do not perform it, according to the expres- sion of St. Augustine, non agitur pceni- tentia sed fingitur. Have you usurped the goods of others, or do you possess them unjustly ? You must restore them. You have made your neighbour feel the effects of your hatred. You must now make him experience the effects of your charity. True penance is known by this generous reparation ; every thing else is but the shell of penance. Reparation is the fruit, and it is by the fruit we judge of the tree. 16 IMAGE EVALUATION TEST TARGET (MT.3) 1.0 I.I 1.25 lis lis iiiiig 1.8 U i 1.6 % V] /a ^ Photographic Sdences Corporation #^ ^^ % V ^ :\ \ 23 WEST MAIN STREET WEBSTER, NY. 14580 (716) 872-4503 6^ /l \ O \ ^ I ^• ' 182 MEDITATIONS II. Two essential qualities of the repara- tion of sin, 1st, It ought to be proportioned to the offence ; and Hence if the sin be public, the reparation ought, if possible, to be equally so, in order to remove the scandal. 2d, It ought to be applied to the same ob- jects as sill. We cannot repair calumny by prayer, injustice by alms, nor ven- geance by austerity. No rule vv^ill permit us to give precisely to God what we have taken from our neighbour, nor to apply in charity what we owe to justice. APRIL 17. ON THE EXPIATION OF SIN. I. Necessity of this expiation. It differs from the reparation of sin, in as much as the latter destroys, by con- trary acts, the consequences and effects of siri, whilst by expiation we punish our- selves for the sins we have committed. For it is necessary that sin should be punished even after it has been forgiven. God grants us the pardon which he offers mmmmmmmmm FOR APRIL. 183 US, only on this condition. The flesh, then, may rebel, the world may murmur, heresy may dispute, nature may be alarmed ; but it is a truth of faith, and a capital truth, that the remission of sin does not neces- sarily include the remission of the punish- ment due to sin. * II. The measure of this expiation. It ought to be proportioned to the quality, number and duration of our sins. Let us remember, that in those times when the Church exercised with entire freedom, all the severity of the ancient discipline, there was a sin which it was necessary to expiate by ten whole years of fasting, humiliations, and austerities. This severity has ceased ; but the obliga- tions of expiating sins by satisfactory works, and works proportioned to their enormity and number, will always remain. Arm yourself, therefore, with a holy rigour against yourself if you have had the misfortune to offend grievously the Divine Justice ; and if the physicians of your soul be too indulgent, compensate ■nm ^i I 184 MEDITATIONS ( for their indulgence by your own severity according to the remark of St. Bernard : Si medicus clementior fuerit, tu age pro teipso>, APRIL 18. ON THB SACRAMENT OF PENANCE. I. How advantageous it is to approach in often. The obligation which this sacrament imposes on us of entering into ourselves, and examining the state of our conscience to render an account of it to the minister of Jesus Christ, is a bridle capable of restraining us. 1st, We then hear the voice of our conscience, this interior judge which we can hear with difficulty in the midst of the trouble and dissipation of the world. 2d, In exposing the wounds of our souls to him whom God has given us, or whom we have chosen for our guide in the ways of salvation, we enable him to enlighten our conscience, and to make us blush for our wanderings. What can be more proper to regulate our ■i^^JiM^m,. FOR APRIL. 185 natural levity than this intimate and religious commerce, in which are to be found on one side sincerity, rectitude, confidence and docility ; and on the other a divine authority, a wisdom derived from the law of God, and, consequently, superior to that of the world ? II. The great danger of absenting our- selves from this sacrament. Woe be to you if you look , n confes- sion as a restraint, if you are repelled from it, if you look on it as a painful sub- jection, as an odious and insupportable yoke, and if the distaste which you feel for it induces you to neglect it! You thereby prove that you have little of the love of God, little desire of acquiring or preserving purity of heart, and, conse- quently, very little zeal for the salvation of your soul. You resemble a sick man who is so great an enemy to himself as to dread the exposure of his wounds, because he fears he may be thereby cured. The longer you absent yourself from confession 16* til 186 MEDITATIONS the more weak and relaxed you become, the more you get accustomed to sin, the nearer you approach to impenitence. APRIL 19. ON IDLENESS. I. Nothing is more favourable to the pas- sions than idleness. The passions easily invade and take possession of a soul which has no occupa- tion ; and if they sometimes attack us in the midst of our labour, how much more are they not likely to surprise and over- come us when they find us unoccupied ! Although no labour, no application, no rest- lessness can stop that natural disposition which we have to gratify our passions, y? we ourselves will have the folly to provoke those domestic enemies by our idleness. II. Nothing is more opposed to the pas- sions than application or labour. If you apply your spirit to some occu- pation that will fix its attention, if you combat this love of repose and tranquil- FOR APRIL. ld7 lity, this fund of sloth and indolence which rules over you and renders you an enemy to labour and reflection, you will easily, or at least without much difficulty, pre- serve the innocence and purity of your soul. Be therefore incessantly engaged in useful labours, and such as are suited to your state ; and if they be irksome, or pamful, perform them in a spirit of mor- tification and penance. You will thus destroy those lively passions which cherish Idleness, and you will close against them the entrance of your heart. APRIL 20. ON THE OBLIGATION OP LEADING A PENITENT; AND MORTIFIED LIFE. I I. We ought, as Christians, to follow this maxim :^The whole life of a Christian ought to be a perpetual penance. The whole life of a Christian ought to be a continual penance. Observe 1st, that the maxim does not say some par- ticular actions of life, but the life itself 188 MEDITATIONS 2d, That it does not say some years, some days, or some moments, but the en- tire of life. 3d, That it does not say the life of a solitary retired in the desert, but the life of a Christian ; and every Christian, no matter what his condition may be; because every Christian is a member and disciple of Je^as Christ, and he cannot hope for salvation unless he conform his life and actions to those of Jesus Christ, his master, his Saviour, his chief, and his model. II. We ought, as sinners^ io follow this maxim. Because we are, in the sight of God, as criminals, obliged to satisfy his justice by the expiation of our sins, and to avert, by penance, the terrible chastisements with which he threatens us. Now, can it be possible to unite penance with the effusions of joy, the satisfaction of desires and the intoxication of pleasure ? A pen- itent sinner proportions the exterior mor- tification of his senses to his condition and MB HI FOR APRIL. 189 his strength ; he knows that Jesus Christ has not led as austere a life as John the Baptist, but he sets no bounds to the in- terior mortification of his passions ; and it is particularly by this means he endea. vours to attain as much as he possibly can, to the perfection of his divine model. APRIL 21. ON THE LIFE OP THE WORLD. 1. It almost never thinks of God. And how would it find time to think of him? Are not all its moments filled up by a continual round of useless diver- sions, frivolous amusements, or of cares which appear serious in the eyes of car- nal men, and which, in reality, are no less j frivolous and puerile than amusements ? The enchantment of trifles, according to the saying of the wise man, makes us forget God and our salvation. And if we even sometimes think of God in the world, it is for no other purpose than to mutter a few short prayers through habit and ^P^r^^mmpymm 190 MEDITATIONS without reflection ; and it often happens that we neglect prayer when we have a distaste for it, when pride takes possession of us, when we are hurried away by the distractions of the world. II. It does nothing f 07' God. It does not watch nor labour but for the purpose of enriching and advancing itself; the imagination is filled only with human views, pretensions, and specula- tions. All its thoughts, all its desires, all its words, almost every step it takes, have no other object in view but the gratifi- cation of vanity, ambition, avarice, or pleasure. Such is the life of the world. Now, can any one persuade himself that such a life is fit to conduct us to eternal bliss ? And should we not despair of the salvation of those that are engaged in the world, if it were not certain that one might live in the world without conform- ing to its ordinary life ? mmmmfm'fmimmimm happens ; have a >ssession Y by the but for ivancing ily with specula- sires, all :es, have i gratifi- irice, or e world, self that eternal ir of the :aged in that one conform- FOR APRIL. 191 APRIL 22. ON THE NECESSITY Op SANCTIFYING OUR LIFE BY GOOD WORKS, IN ORDER TO BE SAVED. I. The greater part of worldlings are not convinced of this necessity. When they ai'e neither unjuct nor plunderers of their neighbour, nor slan- derers, nor revengeful, nor slaves to avarice and pleasure, they imagine they are in the way of salvation. What can be laid to my charge, they say ; I have done no injury to any one : Is a person damned without committing a crime ? They readily admit that they are not of the number of those fervent Christians who offer an extreme violence to them- selves, in order to gain heaven, but they cannot be persuaded that they belong to the class of sinners. II. A person may oe condemned for the simple omission of good works. For 1st, In order to be saved, the Scrip- ture says it is not sufficient to avoid evil, i i % h we must also do good. " Avoid evil and do good." The salvation of man depends on these two points, and either is useless without the other. 2d, The barren tree is cast into the fire, though it did no mis- chief save that of uselessly encumbering the ground. 3d, The negligent servant is in like manner condemned to exterior darkness, not for having lost his talent, but for having failed to apply it to a good account. 4th, In the sentence which Jesus Christ will pronounce on the last day against the wicked, he will reproach them only with sins of omission. " I was hungry and you gave me not to eat," &c. Labour, then, without ceasing, to sanctify your life by good works, and never lose sight of this undoubted maxim in the prin- ciples of religion, that it is a very great crime in the eyes of God not to do good when you have it in your power. n wm^ mm evil and depends j} useless ren tree no mis- mbering Tvant is exterior s talent, it to a e which the last eproach " I was at," &c. sanctify ver lose he prin- -y great do good FOR APRIL. 193 APRIL 23. ON THE REMEMBRANCE OF THE DAYS WHICH WE HAVE PASSED IN THE PORGETFULNesS OP GOD AND OF OUR DUTIES. I. The past is but a dream, as far as the things of the world, which we have enjoyed are concerned. ' What now remains of all the vain plea- sures and frivolous distractions which have so long been the charm of your life ? Even though you have enjoyed them for many years, what .advantage have you over him who has tasted them only for an instant? All is equally passed both for him and for you ; and the past is nothing, It has neither existence nor reality. It is a dream which has vanished, a shadow a vapour, a sound which has died away' Nothing is left but remembrance, and this remembrance will be speedily effaced. Sinners,' says the prophet, "have slept their sleep, and they have found nothing in their hands." ^ m Jlii,|UJUU«!Ulii.l."- 194 MEDITATIONS 11. The past is a real evil with regard to the sins which have been committed. They exist no longer, but they did exist. The charm has vanished, but the stain still remains. " Do not deceive yourself,'' said St. Bernard, " your sins have passed awaj from your hand, their action is over, but they still remain upon your con- science. Transierunt a manUy non transie- runt a mente. You do not commit them again, but it will be always true that you have committed them ;" Facere in tempore fuit, fecisse in sempiternum manet. And upon this is founded the truth of that maxim— "It is sufficient for the just man to have sinned but once to condemn him- self to eternal penance." Justo satU est semel peccasse ad Jletus cBternos, APRIL 24. ON THE GOOD USE OF THE PRESENT TIME. I. The present is the only time of which we can make a good or bad use. The nast is no more : the future has not I gard to id exist, le stain mrseif,'' i passed ction is )ur con- transie- lit them that you ; tempore 3t. And of that ust man mn him- satist est r TIME. of which e has not FOR APRIL. 195 yet arrived. The present alone belongs to us. But this present is a rapid and fleeting moment ; an almost imperceptible point, which ceases to exist as soon as we have reflected on it. Imagine time to be a vast torrent which comes towards you with inconceivable rapidity. What has flowed by you will return no more— this is the past. What is flowing towards you has not yet reached—this is the future. What has just reached you is the present. You may take advantage of it. II. What use ought we make of the present time ? No other but to apply with care to the concerns of our salvation in order to in- sure ourselves a merit and recompense which will last for ever. No, there is not a moment of our life which we ought not and which we might not employ to gain heaven ; no moment which does not furnish us an opportunity of means of practising some virtue; none in which we OUffht not. tn hf>rnarlir f^ «^^ i-_^ • " ■ '-^^^-j vvr cijppcixi- uuiore 196 MEDITATIONS God, to render him an account of our actions ; none, in fine, which may not be the decisive moment of our salvation. APRIL 25. ON THE UNCERTAINTY OF THE FUTURE. I. The future is uncertain; and yet we are occupied by it alone. We are always thinking of the future, and never of the present. We anticipate it as if it were too slow, and we suffer the present to escape as if it were too swift. We are wandering in the time which has not yet arrived, and we do not think of the only time which subsists and belongs to us. We do not live, but we hope to live. Nan vivunt homines, sed victuri sunt. We say—" I will go, I will obtain such or such a favour, I will attain such a degree of elevation, and rise to such and such a height of fortune." The foolish rich man says in the gospel, " I will throw down, and I will build up ;"— not thinkin*. thp^t _3^-", tit of our iy not be ition. UTURE. ■nd yet we le future, LUticipate suffer the :oo swift, ^hich has think of I belongs hope to turi sunt. n such or a degree ind such 'ich man ^ down, inc flint FOR APRIL. 197 he was forming plans on the very eve of his death. II. The future is uncertain, and yet we wait for the future, to give ourselves to God. You defer from day to day the total surrender of yourself to God. You are waiting, you say, until you reach a more advanced age. But will you arrive at that age? You are waiting until you grow old. But will you ever enjoy an old age ? You are waiting for a perfect disengage- ment from a multitude of affairs in which you are engaged. But are you certain you will ever see an end of them ? You are waiting for to-morrow. But will you ever see another day ? " This very night I will demand an account of your soul," and if you die in your sin, what will be- come of you ? APRIL 26. ON THE DELAY OF CONVERSION. I. Delay not, says the wise man, to he con^ verted to the Lord, and dn r,nt ri.f.^ u f^^^ 17* J !.! U 198 MEDITATIONS day to day, because you are not sure of time. When in fact, will this time arrive at which you are resolved to change your life ? Perhaps it will be much more en- cumbered by the cares and embarrass- ments of the world than that which you neglect ; new ties, new difficulties, new obstacles, will be opposed to those pro- jects of conversion which have no reality in them. 11. You are not sure of yourself . Man is inconstant for good, and con- stant for evil. You look on your con- version as a fruit which is not yet ripe, but which will ripen in time. You ima- gine that at that time your resolutions will be more firm, your passions more weak, your repugnances less strong, and your attachments less sensible. Undeceive yourself; this time may arrive, but you will not profit by it ; it will be rather this pious inclination that you now feel, which will be weakened— it will be this desire \ot sure of arrive at ange your 1 more en- mbarrass- vhich you Ities, new ;hose pro- no reality f. and con- tour con- yet ripe, ^ou infla- tions will >re weak, tnd your ndeceive but you ither this 3I, which is desire of conversion that will disappear. You will feel a greater distaste for virtue, and a greater attachment to vice. You will no longer have the same sentiments for God and for your salvation. You will be the same only so far as the world and sin are concerned. APRIL 27. • ON THE FALSE IDEAS ENTERTAINED BY folNNERS OF THE MERCY OF GOD. I. They believe it to be infinite, and they are thus encouraged. They make the mercy of God a title and motive for persevering in their dis- orders. They are not deceived in be- lieving this mercy to be infinite, because it is so in reality, like the other attributes of God. But they are deceived for want of reflecting that this mercy is infinite in one sense, and limited in another. In what is it infinite ? It is so, inasmuch as it extends to all men and to all sins ; be- cause it makes no distinction between ■p^ Uil I 200 MEDITATIONS Jew and Gentile, for they have all the same God, " who is rich to all those who invoke him." It is infinite, inasmuch as It pardons the blackest crimes, the most unheard of iniquities ; and hence it is, that the greatest sinners should never despair ot their salvation. 11. In what respect is the mercy of God limited ? It is limited when the sinner is obsti- nate, when he resists, when he always delays his conversion ; because then the Lord, whose patience he has wearied closes the bowels of his mercy, and refuses to hear the voice of those who would not I attend to his. This is what was announ- ced to the whole human race, by the angel who is spoken of in the Apocalypse who "having placed one foot upon the' earth, and another on the sea, shall lift up his hand towards heaven, and swear by the name of the Eternal that time shall be no more ;» that is, that the tine e all the those who smueh as the most it is, that ir despair ■y of God is obsti- 3 always then the wearied, i refuses ould not announ- by the calypse, pon the hall lift I swear at time he time FOR APRIL. 201 of mercy is past, and that the Lord is about to give free course to his justice. APRIL 28. ON THE PREPARATION FOR DEATH. I. This preparation ought to last during our entire life. We are, therefore, at liberty neither to delay nor interrupt it ; and it is for this reason that Jesus Christ does not merely say in the gospel, prepare yourselves, but be always ready. Estote parati. We should then distinguish two sorts of pre- paration for death : an actual preparation which precedes the last moments of life, and an habitual preparation which ex- tends through every moment of life, by the care which we take to sanctify them. II. This habitual preparation should no! prevent our attention to all the duties of our state. On the contrary, it should make us more attentive to those duties, because we discharge them with all nn««;Kio ^o^i -^mm^f^WF •ymm '> l i Vf 202 MEDITATIONS and diligence, that we may be always fit to appear before God. The true Christian never loses sight of this maxim of St. Je- rome — " Labour as if you were always to live ; and live as if you were every day to die." APRIL 29. ON DEATH-BED REPENTANCE. L The sinner who delays his repentance to the hour of his death, depends upon what he will do for God at his last moments. Ill-founded hope ! For can he do more than those foolish virgins, who, not being prepared to go meet the bridegroom when he was approaching, were endeavouring to recover their lost time, at the very moment he arrived ? They asked for assistance ; they returned with their lamps lighted, and nevertheless, whilst they were k.^.ocking at the gate, he answered — "I know you not," because their piety was but exterior, and their heart was not changed. i I i be always fit 'ue Christian im of St. Je- ire always to re every day LNCE. is repentance ds upon what loments. I he do more 10, not being jgroom when ndeavouring at the very y asked for h their lamps whilst they I answered — eir piety was art was not FOR APRIL. 203 i II. The sinner depends upon what God will do for him at the hour of death. He is assured that God will grant him the grace of a happy death ; but God is not bound to bestow to any one this final and decisive grace ; it depends solely upon his will, because it is just that the salvation of man should be always in his hands. The greatest saint should always tremble, because he is not sure of ob- taining it ; and you, sinners, you enjoy an assurance which the just do not possess. Has God, then, promised you this grace, which is so precious and desirable ? On the contrary, he has declared a hundred times that he will refuse it. — " You shall seek me," says he, " and you shall not find me, and you shall die in your sins !" APRIL 30. ON THE FALSE SECURITY OF SINNERS. I. It is founded on the promise made hy God to the penitent sinner ^ to for give him his sins, ' ■ V* \. 204 MEDITATIONS 1 But this promise has no reference to the sinner that is determined to persevere in his sins until death. The Lord has con- sidered in the world two kinds of sinners -the one weak and timid, who do not hope enough; the other rash and pre- sumptuous, who hope too much. He says to the first :_« Take courage; for no matter what sins you have committed, I will forgive you the very moment you re- turn to me." He says to the other,- Tremble ; for although my promise is inviolable, it never reaches to the extent ot tavourlng your impenitence." 11. It is founded on the exa,..^ „,. „/ God's mercy to sinners, which we read in the Scrip- David had scarcely bewailed his crime, when the prophet anounced to him its for- giveness.-At the very moment when Magdalen began to wash the feet of her Saviour with her tears, all her sins were remitted her. This is quite true ; but none of those sinners deferred repentance I K i f ference to the persevere in iOrd has con- ds of sinners who do not Lsh and pre- ich. He says J^ge ; for no committed, J ment you re- the other, — f promise is to the extent »» e. *|. .Lj of God's I in the Scrip- 3d his crime, ) him its for- >ment when i feet of her er sins were 3 true; but 1 repentance FOR MAY. 205 to the hour of death. The impenitt.t sinner can still less hope for his conversion from the example of the happy criminal who was crucified on Calvary, at the side of Jesus Christ. It is true that he was not converted until the last hour of his life. " But," replies a holy Father, " this was also the first hour of his faith." Non fuit extrema ilia hora, sed prima. At the first instant in which he began to know Jesus Christ, he also began to love him, and no matter how late his repentance may appear, never was conversion more prompt or less deferred. MAY 1. ON THE JUSTICE OF GOD. I. We feel pleasure in thinking on those attributes of God that are favourable to us. We love to consider him as " the Father of mercies, and the God of all conso- lation ;" as a tender and indulgent parent who feels more pity than anger, at the 16 ~~- r {{ a V ■I 206 MEDITATIONS. faults of a lively and inconsiderate child, and who crowns the return of the prodigal by favours which excite envy in the breast of the son that has never gone astray ; as a beneficent God, who "wills not the death of a sinner, but rather that he be converted and live." These ideas are true, solid, and consoling; they should serve to strengthen our hope. II. But they should not make us forget those attributes which are capable of in- spiring us with a salutary fear, God is good ; but he is just ; he com- mands us to call him Our Father, and he earnestly wishes to assume the name ; but he will be our judge : he is merciful, and always ready to forgive us ; but a time will come, when his justice will render him inexorable : in a word, Lv. Is good in this world, and during life ; b:,^ at death, at judgment, he is a God of terror — « he intoxicates himself with the blood of his enemies, he tears them in pieces, he devours them, he throws him- e child, Todigal 5 breast ■ay; as lot the ; he be as are should forget of in- 3 com- ind he name; ^rciful, but a e will » ilf iS rod of th the em in s him- self upon them as a lion upon his prey ;" and nothing less than a whole eternity of pains and torments will be sufficient to satisfy his justice. MAY 2. ON THE ETERNITY OP THE PAINS OF HELL. I. We should believe that they are eternal, although it seems incomprehensible to us. Every thing is incomprehensible and mysterious in religion, as well as in na- ture. The smallest portion of matter, considered in the innumerable multitude of its parts, contains an abyss of difficul- ties and contradictions, against which all the efforts of human philosophy have hitherto been directed in vain ; and if we are unable to comprehend the smallest of God's works, how can we comprehend himself, or accurately measure the entire extent of his power and his justice ? He has repeated one hundred times in the Scriptures, that the punishment of the damned will be eternal ; we should, there- 208 I 11 MEDITATIONS fore, believe it. It is one of the capital truths of religion, and so principal a truth, that those sects which separated from the Catholic Church, have not dared to dispute It. The authors of these sects denied other mysteries; but this appeared to them so clearly established by Scripture, that they could not refuse to believe it. II. Nothing but the personal interest of the sinner could make him doubt this truth. He can conceive an eternity of re- wards for a fleeting action, but he will not acknowledge an eternity of punish- ments for the sin of a moment. He will admit that the greatness of God is infinite, that the blood of Jesus Christ, which the sinner abuses, is of infinite value, but he is anwilling to believe that sin will be punished by torments that are infinite in duration. Why is it then that he rebels against this truth? It is be- cause he wishes to be always a sinner, and always happy, or at least to be un- happy only for a, time. But what will his "m^S 'he capital »al a truth, d from the . to dispute ;ts denied peared to Scripture, Jieve it. interest of this truth. Lty of re- it he will ►f punish- 3nt. He of God is IS Christ, f infinite lieve that 5 that are ;hen that It is be- a sinner, to be un- t will his FOR MAY. 209 interest avail against a truth promulged by God ? And when he has spoken, does not man consult his interest and his rea- son by being silent and obedient ? MAY 3. ON DESIRES. I. We should make a distinction between desires ; for there are wicked desires which we should banish from our soul. Such are, 1st, Useless desires^ which produce the whims and chimeras of a dis- ordered imagination. 2d, Rash desires, to which class most of our desires belong; their temerity springs from our ignorance of the future. You earnestly wish for an establishment that appears agreeable in your eyes, because you do not know that it will constitute the misery of your life. You aspire to this degree of fortune and elevation, because you are not aware that it will only serve to render your fall more sudden and notorious. 3d, Criminal de- sires. Crime is alwavs nrppprlprl bv n. I 210 MEDITATIONS desire which urges you to commit it ; if you extinguish this desire, if you stifle this monster in its birth, you will destroy sin in its source. Be therefore always care- ful to limit and regulate your desires. II. There are good desires which we ought to excite and entertain in our soul. Such as the desire of rendering our- selves more and more agreeable to God, and useful to our neighbour ; of increasing every day in grace, wisdom and virtue ; of obtaining new gifts from the Holy Ghost, of acquiring new merits ; the de- sire, in fine, of arriving at that heavenly kingdom, where we shall have nothing more to desire. It is in this sense that a Christian may be called " a man of de- sires," vir desideriorum. He aspires with- out ceasing after what is most holy and perfect according to God. With regard to the frail and transitory goods of this life, he has not a sufficient esteem for them to make him desire them. FOR MAY. 211 nit it ; if stifle this stroy sin lys care- lires. we ought ing our- to God, creasing virtue ; le Holy ; the de- eavenly nothing e that a n of de- 3s with- oly and regard of this em for MAY 4. ON THE DESIRES OF THE FALSE GOODS OF THIS WORLD. I. Worldlings are constantly filled with those desires. They generally desire all the goods that are comprised under the name of for- tune, and these desires are their torment, because they are never satisfied. A de- sire enkindled in the heart is a devouring fire ; the more you nourish the flame, the more it w^ill increase. II. Because they are always accompanied hy fear and chagrin. We are not the only persons who de- sire the false goods of the virorld ; others M^ish for them as much as we do, and their pretensions to them are frequently better founded and more efficacious than ours. They fear that they will not suc- ceed : most generally they obtain nothing, or at least they obtain but a little. They never enjoy all that they desire, and still I' ! n !J 1 1 Ktl ify u 212 MEDITATIONS less, all that they can desire. St. Au- gustine, then, had reason to say, " Thou hast created us, O Lord, to love thee, and our souls can never find true repose but m thy love." IN THE WAYS I MAY 5. ON THE DESIRE OF ADVANCING OF JUSTICE. I. It ought, at least, to equal that which worldlings have to advance their fortune, when the goods of this world are concerned. They are never contested, never satis- fied. They never think of those who have less than themselves ; they think only of those who have more, in order that they may arrive at the same height of grandeur and fortune, and that they may then exceed them if possible. 11. When, on the contrary, the blessings of grace are concerned, Worldlings never look up to those who have more virtue than themselves ; they consider only those who have less. Th..r V <(l St. Au- y, " Thou thee, and epose but THE WAYS hat which " fortune, oncerned. rev satjs- ose who ey think in order le height bat they • blessings ose who !S; they .... """J m never dream of equalling or surpassing those who are more advanced in the ways of justice. They take the most re- laxed and imperfect as their models. Let us reform this abuse. 1st, With respect to worldly goods ; look upon those who have less than yourself, and you will al- ways find yourself rich. ^ 2d, On the con- trary, with respect to virtues, always look up to those who have more than yourself, and you will blush for your weakness and imperfections. MAY 6. ON THE CUSTOMS OF THE WORLD. I. A Christian who lives in the loorldy ought to conform to its customs in every thing that is not contrary to the law of God. For what motive could he have for not doing so ? Would it be out of contempt for those who observe those customs ? A true Christian despises no one ; he reserves contempt for himself alone. Could it be Trnrri n \rniri /1ooii«o rv-f or»r»oa-|»iMnf (airifrnlai» ? :t I I f r,'!; But this desire is entirely opposed to the Spirit of Jesus Christ. Is it for want of complaisance and proper treatment to- wards those with whom he is obliged to live ? Christian Charity commands us to be meek and complaisant, and even to anticipate the whole world in this respect. Is it, in fine, in order to avoid the chagrin and restraint which are annexed to the different duties prescribed by the customs of the world ? It is by submitting to this habitual restraint that a Christian prac- tises the renunciation of himself, and ful- fils the duty of carrying his cross. II. A Christian ought to withdraw from the customs of the world when they are op- posed to the law of Jesus Christ. He then imitates those faithful Israel- ites, who. leaving an idolatrous people to bend the knee before Baal, remained firm | and immovable in the service of the God i of Israel. He says to himself, like the! holy old man Eleazar : " If I betray the ! interests of God and his law, I may, per- f' apposed to the it for want of treatment to- le is obliged to 3mmands us to , and even to in this respect. id the chagrin nnexed to the )y the customs mitting to this 'hristian prac- mself, and ful- cross. mthdraw from "in they are op- ist, faithful Israel- rous people to remained firm ice of the God iself, like the r I betray the , I may, per- FOR MAY. 215 haps, obtain the approbation of the world, and escape its censure ; but I shall draw down upon my head the wratli of the Most High, and nothing will be able to save me from his vengeance." MAY 7. ON THE INSTRUCTIONS OF JESUS CHRIST. I. Jesus Christ ?5, properly speaking, the only Master and Doctor whom we ought to hear. Those who represent him on earth are our masters and doctors only because they speak to us in his name. This divine Saviour instructs us in two ways. By his lessons ; study the gospel as delivered by the Catholic Church, with attention and docility ; it is the rule of your faith and morals. All religion is comprised in it. You will there find every thing that you ought to believe and perform, in order to be saved. It is there he has revealed to us those great mysteries, those primary truths, which are the foundation of the il ■ i: (' moral law ; the fall and the redemption of man, the gifts of the Holy Spirit, the operations of grace, the supreme bliss of the elect, and the eternal torments of the wicked. II. He instructs us by his example. What he has said, and what he lias done, are the abridgment of Christianity. What he has said : it is to his words we ought to be obedient, and it is by them he is our master. What he has done : we ought to imitate his actions, and it is by them he is our model. " All our misfor- tune," says St. Bernard, "springs from this source :" — we are unwilling to follow either his lessons or his examples. Never- theless, his gospel must be either your rule or your condemnation. Take your choice : for if it be not the means of your salvation, it will infallibly be the title of your condemnation, and the foundation of your ruin for eternity. :ft e redemption ly Spirit, the upreme bliss nal torments xample. »vhat he lias Christianity, lis words we s by them he is done : we I and it is by !1 our misfor- springs from ing to follow pies. Never- either your Take your eans of your ? the title of bundation of FOR MAY. 217 MAY 8. ON CHRISTIAN HOPE. I. What is Christian hope ? It is one of the three principal virtues of Christianity^ and yet it is so little known in general, and still less practised. Some will tell you that it consists in a firm and assured persuasion, that we shall be saved through the mercy of God; others, in an ardent desire of heavenly bliss. But this notion is imperfect, unless we add that this persuasion and desire are founded on the promises made by God to those w ho shall fulfil his law, and pro- fit by the succours of his grace. It is in this respect that hope is like faith ; the latter is unfruitful and dead if you sepa- rate it from works, and for the same rea- son, unless you unite with hope those works which sanctify us, it will produce nothing for salvation. II. The use of Christian hope. If you be in the state of grace, hope 15 ~ 1 ¥ i\j: 218. MEDITATIONS will sustain you against the attractions of vice, against the negligences of tepidity, and the weakness of diffidence. If you be in the state of sin, your hope in the mercy of God will animate you with the desire of returning to him without delay. In fine, if you are exposed to violent temp- tations—that uncertain state between the state of grace and the state of sin- have confidence in God, hope in the suc- cours which he has promised you; this is the true means of obtaining a victory. I MAY 9. ON THE CONFIDENCE WHICH A CHRISTIAN OUGHT TO HAVE IN THE PRAYERS THAT ARE OFFERED FOR HIM. I. They are, undoubtedly/, useful. And worldlings themselves are so con- vinced of this, that whilst they are en- gaged in criminal habits, if they have any sentiment of religion remaining, they con- jure persons that are consecrated to God, to pray for them. It was thus Pharaoh,' jffi. FOR MAY. 219 when he was persecuting the people of God, said to Moses, " Pray to your God for me." It is well known, how much the tears and prayers of Monica contributed to the conversion of her son Augustine. The Church herself continually implores the mercy of God in behalf of the living and the dead. Neglect not to avail your- self of those prayers which are animated by zeal, inspired by charity, and which the Lord has often heard. II. But do not place all your confidence in them. You can, without doubt, reap much benefit from the prayers that are offered for you, but nothing can dispense you from praying yourself. Whilst the apostles prayed for the Chananean woman, they were not heard ; she approaches herself to Jesus Christ ; she prostrates herself be- fore him, and her daughter is healed— " to teach us," says St. Chrysostom, " that God loves our own prayers, sinners though J X 220 MEDITATIONS WO arc, bcroro those of the saints, which may be ofiered for us." MAY 10. ON THE CONSTANUV OF THE MARTYRS. I. Evenj Christian ought to he disposed to suffer 7nartyrdom rather than renounce his faith, or violate the law of God. When we read the histories of the mar- tyrs, we look on them as extraordinary men, as heroes elevated to a most sublime degree of constancy and virtue, and yet they have endured no suffering, they have made no sacrifice, which we are not equally bound to make, provided we were placed in the same circumstances. Yes, every Christian is bound to defend the principles and practice of his religion, even unto martyrdom if it be necessary. This is an inevitable consequence of that entire and absolute preference which God requires of us by the first and greatest of his commandments, and it was this that induced the Saviour of the world to say. rOR MAY. 22) — " lie who wishes to save his lile will lose it, and he who will lose it for the love of me and the gospel will save it. But how can one be disposed to die for God, when ho will not resolve to live for him, or make the least sacrifice for his sake ? IT. The whole Ufa of a Christian should he (f continual marttjrdom. It is a mistake to imagine that there has been only a certain number of saints, who have arrived at the bliss of heaven, by the road of martyrdom ; all have me- rited the same crown ; the one by a more speedy and more abridged martyrdom; the others by a martyrdom more slow and more durable. All have not made the sacrifice of their life ; but all have sacri- ficed the vices and attachments of the flesh and the world. There is a martyr- dom of the heart as well as of the body. The latter appears frightful by the horror of suffering : but the other has also its ri- gours by the continual violence which it does to nature. 19^ I - Jsf, ; [ 222 MEDITATIONS I <: MAY 11. ON THE INDISSOLUBLE UNION OF PROBITY AND RELIGION. I. Without religion there is no probity. One may have, perhaps, an apparent fleeting and limited probity, but never a solid, constant, and universal probity. If one be restrained only by the fear of hu- man law^s, secret crimes will escape those laws, and it often happens, that the power of those who commit them, keeps the law silent. What bridle, then, would be ca- pable of restraining the great and power- ful of the world, when they have shaken off" the yoke of this divine religion, which alone can regulate their authority, and their duties ? The laws, it is true, have more effect on individuals than on them ; but they act only on the body ; it is re- ligion alone that can affect the heart. II. Without probity there is no religion. The natural law is the first of all laws : the gospel, so far from destroying it, is =f ROBITY AND > probity. apparent it never a robity. If ■ear of hu- ?ape those the power ps the law uld be ca- nd power- ve shaken on, which ority, and true, have on them ; ; it is re- heart. religion. ' all laws : ^ing it, is FOR MAY. 223 only engrafted on it, and renders it more perfect and extensive. Ho who violates this law by injustice, calumny, false testi- mony, cruelty, or perfidy, no matter how devout he may externally seem, can have only the shadow and phantom of religion. He tramples all rights under foot; he abandons all principles ; he is worse than a Pagan and an Infidel. MAY 12. ON THE DIFFICULTY OF SANCTIFYING OURSELVES IN THE WORLD. I. We should not believe that it is easy to become holy in the world. The gospel requires from us so great a purity of morals, sc great a detachment from earthly goods, so perfect and uni- versal a devotion to the service of God, that it is very difficult to practise it in the midst of the world, which we may con- sider as the abode of voluptuousness, in- justice and pleasure, where a contagious air is breathed, by which hearts are in- li- Hi I t :.*#«« ;l \t Lsi 224 MEDITATIONS fected with an almost general corruption ; where we perceive so many objects to excite our passions, where one has at his hand, if we may so speak, so many means of gratifying them ; where the snares are so dangerous, and the falls so common. This first reflection will make you work out your salvation in the world with fear and trembling. I II. We should not believe that it is im- possible to be saved in the world. We cannot, it is true, without the suc- cours of grac^ : but that which appears impossible to man is possible to God ; and when Jesus Christ expressed himself with so much force and energy on the extreme difficulty with which the rich of this world can obtain the kingdom of heaven, he did not wish to drive them to despair: he rather desired to make them feel how much they required a particular vigilance, and a very great effort of his grace, in order to save themselves from a ship- wreck amongst so many rocks. "Have Tuption ; bjects to as at his i)^ means lares are common, ou work vith fear it is im- the suc- appears lod ; and jelf with extreme lis world 1, he did )air: he 3el how gilance, race, in a ship- " Have if I FOR MAY. 225 confidence," he tells us, "I have overcome the world ; and you can always overcome it when you combat with me." This se- cond reflection will make you labour for your salvation in the world with an humble and salutary confidence. MAY 13. ON THE KNOWLEDGE OF VIRTUES AND VICES. I. It is easy to be deceived with regard to them. And hence is necessary — 1st, A great uprightness of heart. 2d, A. great watch- fulness over ourselves, in order to make a proper discernment between virtue and vice. Otherwise we shall mistake real vices for virtues, ambition for an heroic propensity, revenge for an act of justice, pride for an elevation of sentiment, extra- va^nnce for necessary expense, deceit for wisdom, hastiness for valour, and even licentiousness for lawful indulgence. II. The same illusion will cause us to mistake true virtues for vices. Oi 226 MEDITATIONS Patience will appear in our eyes a shameful weakness; economy, a sordid avarice ; forgiveness of injuries, coward- ice ; humility, baseness of spirit; pru- dence, a badly regulated fear ; restraint in conversation, a stupid silence. A Chris- tian, then, should be anxious to make a just discernment between vices and virtues. 1st, In order to judge with equity those who are subject to him. 2d, That he may judge himself. MAY 14. ON THE MEANS OF SANCTIFYING OURSELVES IN THE WORLD. I. The first is, to consider that the state of a Christian who lives in the world is not incompatible, with holiness. Tertullian had said that a Christian could not be an emperor ; and others ad- ded, that he could not be rich. But they were in error : piety belongs to all condi- tions ; all are not called to quit the world ; Christianity does not form of itself a par- ticular condition, or one different from i 3ur eyes a y, a sordid es, coward- pirit ; pru- restraint in . A Chris- make a just nd virtues, quity those hat he may ' OURSELVES at the state he world is ^ Christian others ad- But they ' all condi- the world ; self a par- rent from FOR MAY. 227 others, but it equally conducts all tO per- fection. Whether you be rich or poor, a master or a servant, born in the dust or elevated on a throne, you are called to the kingdom of heaven, and without renouncing your condition, you can obtain it. II. The second is to reform the abuses, and to profit by the graces of your state. There are abuses peculiar to each state : pride, idleness, and indulgence, are the abuses of grandeur ; luxury, hard- ness of heart, and foolish expenses, are the abuses of riches; impatience, murmur- ing, and fraud, are the abuses of poverty. Avoid these abuses, and you can sanctify yourself in poverty, in opulence, and in grandeur. There are also graces pecu- liar to each state, that is, graces specially intended to preserve us from the vices and dangers connected with our state, and our salvation depends on our zeal in asking for those graces, and our fidelity in corresponding with them. u h \i 228 MEDITATIONS MAY 15. ON THE OBSTACLES WHICH ARE OPPOSED BY THE WORLD TO OUR SALVATION. I. The greater^ those obstacles are, the more tJiey should animate our courage. To gain Keaven is our object here : do you imagine that you will obtain it with- out its costing you an eflbrt ? You have also to obtain the crown of conqueror ; can you hope to overcome without having combated ? The greater the dangers are, the more insurmountable the obstacles appear to us, and the more merit and glory we acquire by overcoming them. Shall we do less for God than for the world 1 Shall we have less strength, less constancy and courage in acquiring the immortal goods of a future life, than in procuring the frail and transitory goods of the present ? II. There is not one of those obstacles from which we may not derive some ad- vantage to salvation. i -- ■;«^^*-*s«F«?!^j.>^iff^«*w<**«wi7 OPPOSED BY noN. es are, the urage. t here : do in it with- You have conqueror ; 3ut having mgers are, obstacles merit and ling them, m for the ength, less uiring the fe, than in ;ory goods e obstacles J some ad- FOR MAY. 229 Because there is not one which may not be a means of sanctification, if we know how to use it. Do not riches furnish us with a thousand occasions of exercis- ing charity, and of amassing a treasure of good works in heaven ? Does not power enable us to cause justice to be observed, and to conduct men to virtue by our example? In taking advantage of all, we find God throughout all ; we serve, we love, we adore him, we sanctify ourselves in all conditions, and in all cir- cumstances of life. MAY 16. ON THF LOVE OF RETREAT. I. To a Christian who lives in the world, this love is frequently an illusion, Wordlings, themselves, sometimes form plans of retreat. — When one speaks to them about being converted to God, and reforming their conduct, they reply that they wish to quit all, and abandon all, as if the disorder of their life were insepa- rably annexed to their condition, and that 20 i VI 230 MEDITATIONS it was out of their power to find a cure for it. But, observe here : it is not the tumult of the world and the exterior agitation of your business, which prevent you from serving God ; it is rather the in- terior cry of your passions, to which you lend a willing ear, it is the tyranny of your vicious habits which you cherish. II. We maij find where we please retreat and solitude, even in the midst of the world. May we not, by a good use of time, al- ways gain some hours or some moments of retreat, to meditate on the law of God ? May we not habitually make for ourselves a sort of retreat, in the bottom of our hearts, where we may entertain ourselves interiorly with God, though we may ap- pear to be engaged only with the cares and interests of the world? At such moments the spirit is attentive to the business of the world, but the heart is with God. I '] -- « FOR iMAY. •231 MAY 17. ON THE KNOWLEDGE OF THE WORLD. I. The more it is hiown, the more it is despised. If there be something in it to dazzle us, thore is also wherewithal to undeceive us. Limited as our knowledge of it is, wo are aware that no person is satisfied in it. We know what little importance we ought to attach to those fleeting goods which have no solidity in them, which glide away from us and disappt'^r like vain phantoms, at the moment we least expect it. The solitary who has not known the world, requires much reflection to be un- deceived in its regard. His inexperience conceals its nothingness and vanity from him. But when he examines it more closely, it is revealed to him at the first glance. II. The more we know it, the more we should be weaned from it. It is sufficient to reflect on its false caresses, on its inconstant favours and its li I II ■ ll ; j 1 ^ 1 '% * i 1 ! i J I u Mi 232 MEDITATIONS base artifices. All its promises are vain, all its friendships are false, all its dis- courses are flattery ; calumny, ambition, int(5rest, jealousy arc its springs of action ; truth is banished from it : you find nothing in it throughout but dissimulation, lying, artifice and deceit. Amongst the crowd of people who surround you, how many are there who are attached to you by ties of true friendship ; how many are there who would share in your r^isfortunes, or who would not be ready to devote themselves to him wh^ should occupy your place ? iJehold a true portrait of the world, and yet this is the world which is preferred before God. MAY 18. ON THE DANGERS OF THE WORLD. I. Those dangers do not render it impos- sible for us to practise the morality of the gospel in every state of life. The two grand principles of this moral- ity are, that we must " love God with our whole heart, and our neighbour as our- FOR MAY. 238 selves." Now, cannot a Christian, with- out quitting the world, or forsaking his state of life, fulfil those two obligations, which are the essence of the whole law ? Can he not be raised to God by faith, and be united to him by love ? Can he not hold communion with his neighbour by charity, and if he has fallen into any crime, may he not purify himself by re- pentance ? II. Those dangers have not prevented the practice of this morality in all states of life. Recall to your mind the many saints who have lived, like you, in the midst of the world, without ever sacrificing to the world their religion, or their salvation. Remember those holy kings who, despite of all the charms and temptations of the world, have had the strength to elevate themselves by the thoughts of eternity, and to hold in their heart a secret and perpetual converse with God, always sub- ject to the authority of his law, always I Oli« M M i '■ 's m 234 MEDITATIONS faithful to the impressions of his grace. What is there to prevent you from imitat- ing their example ? MAY 19. ON THE SANCTITY PECULIAR TO A CHRISTIAN ENGAGED IN THE WORLD. I. Consider it with regard to his exterior conduct. He makes it his special business to unite the duties of civil life with those of his religion, in such a manner, that he never fails to perform what he owes to God, without ever forgetting what he owes to the world. He is familiar only with a few persons, but he is mild and complai- sant to all. A good master, a good sub- ject, a good citizen, a good magistrate, a good warrior, a good father of a family, an obedient son, a faithful spouse, a con- stant and generous friend — he shows by all his actions that "piety is profitable for all things, and that it is to piety the solid goods of this life, and those of the future, have been promised." FOR MAY. 235 CHRISTIAN s exterior II. With regaled to his interior. But if you penetrate into the interior of his soul, it is there he gives free scope to those grand sentiments of faith, of religion, and of piety, with which he is filled ; he sees nothing but for God ; he acts, he speaks, he labours, he breathes only for God. What noble and generous sacrifices does he not make him from the bottom of his heart? Men, who only behold appearances, find nothing in his exterior to distinguish him from the other faithful ; but God, who fathoms the most secret depths of conscience, perceives in his soul motives the most pure, disposi- tions the most holy and the most sublime. MAY 20. ON THE THOUGHT OF DEATH. I. Ofte7i think of death. Not only often think of it, but think of it every day. Think of it continually, in order that you may be always ready to appear before God. '• Be ready," said the Saviour, " because the Son of man V.^' "f 236 MEDITATIONS will come at the hour you least expect him ;" his arrival is that death which will surprise you, if you be not always pre- pared. Now, how can you be prepared, if you seldom think of it, or never think of it ? The time, at which you will lose sight of this decisive moment of your salvation, may be precisely that at which Jesus Christ will summon you before him. " Have, then, your last hour always before your eyes," said St. Basil : " w^hen the day begins, doubt whether yor shall live to its close, and when you en, r into the darkness of night, do not be certain of beholding the following day." II. Think of death in order to sanctify all your actions. Be assured that there is no more effica- cious means of inducing us to live well, than to reflect that each day that begins may be the last day of our lives. It was thus that holy Job used this reflection : " As long as I am in the world," said he, " I expect every day that my change shall arrive ; thou shalt call me, O Lord, and I FOR MAY. 237 will finswer thee : call me when thou pleasest, at whatever hour, or in what- ever place it may be, I am ready to answer thee." Place yourself in such a condition as may enable you to address the same language to God. MAY 21. ON ArPLICATION TO THE DUTiES OF OUR STATE. I. This application is indispensable. You live in the world, and you wish to have no other occupation than prayer ; no other care, no other labour, but that of me- ditating on the truths of salvation. This is an abuse ; you cannot be a true Christian, but inasmuch as you discharge the duties of your state. I conjure you, my brethren, said the apostle to the first Christians, and I command you, on the part of God, that each one of you should apply to his own business, that is, to the business with which he is charged by his profession and his state. Behold a com- < -i * ■ €■ f ■ -'J ♦1 which decide the point, at which the apostle considered this application im- portant and necessary lx)r salvation. II. This application is frequently ne- glected even by those who make a profes- sion of 'piety. One will practise all the exterior duties of religion, but wall not perform those of his condition ; he will prolong his prayers in the holy temple, and will abridge the time that he ought to bestow on labour ; he will enter into all the works of charity, and neglect the obligations of justice. MAY 22. ON THE HOMAGE WHICH WE RENDER TO GOD BY DISCHARGING THE DUTIES OF OUR STATE. I. God is, properly speaking, the author of all states. It would seem at first sight that people become great by nobility or favour alone, that chance or industry makes masters, and that servants are created by neces- sity ; but if you ascend to the true source i \n ich the ion im- on. atlij ne- : profes- or duties those of ^ prayers idge the L labour ; f charity, 5tice. ro GOD BY , STATE. the author at people >ur alone, masters, by neces- uc source of the various conditions of life, you will find that they proceed from God, who has instituted and ordained them for the maintenance of human society. II. The duties of our state are, there- forej an essential part of the worship which we owe to God. Who can doubt but that religion, which comes from God, requires us to perform all the duties of a state of which God is the author ? Would he have instituted this state without desiring to see all its obligations fulfilled ? He, undoubtedly, desires it, and in this sense it is true to say, that the duties of our state are real duties of religion, and that if they differ in their object, they by no means differ in the obligations which they impose upon us. MAY 23. ON THE FAULTS OF THOSE WHO SUBSTITUTE PRACTICES OF PIETY FOR THE DUTIES OF THEIR STATE. I. The first is pride. f 240 MEDITATIONS The practice of the duties of our state, although expressly commanded by reli- gion, is not dazzling in its appearance ; it does not indicate of itself, distinguished piety. Sinners sometimes accpiit them- selves of those duties, at least exteriorly, with as much exactness and fidelity as the just. There is, therefore, nothing here to flatter pride, and this pride is always anxious to be flattered. II. The second is the caprice of self-will. We wish to enjoy the rights of our li- berty even in the practice of our duties ; and as those of onr state are not always agreeable to our whims and caprices, we love to substitute for them others that please us more, because they are of our own choosing — exercises of piety which we may change, vary, diversify, prolong, or abridge, according to our fancy. 1 ir state, jy reli- ince ; it guished them- eriorly, ) y as the here to always 1 elf-will. ' our li- duties ; always ces, we !rs that of our ' which , Drolong, ' • ■ t 1 J FOR MAY. 241 MAY 24. ON THE FIDELITY WITH WHICH RELIGION IN- SPIRES US WITH REGARD TO THE DUTIES OF OUR STATE. I. He who is guided by the spirit of reli- gion ivill he always faithful to the duties of his state. No passion, no human motive can, in this respect, make more extensive de- mands upon us than religion. IIow many obscure duties in every state, which vani- ty itself will make us neglect, because it has nothing to gain in performing them ! How many that appear even absolutely indifferent! Religion, on the contrary, sustains us. 1st, In the pro ctice of obscure duties as well as those that are dazzling; : because religion gains in the same pro- portion that vanity loses. 2d, Religion knows no duties as trifling, and considers none indifferent. II. He will be faithful to those duties at all times. 21 4i (■ ' 242 MEDITATIONS If you are guided by vanity or human respect, these motives v^^ill influence you in the sight oi^ men ; but you will be un- faithful when they shall not behold your infidelity. A person of this description is courageous in the open day. and a coward at night. — Again, various pas- sions succeed and destroy each other ; if a contrary and superior passion arise, duty will be immediately sacrificed to it. This father of a family, whom interest makes wise, will become a dissipated character through inordinate love. MAY 25. ON THE SUFFERINGS ANNEXED TO THE PRACTICE OF OUR DUTIES IN EACH STATE. I. Religion alone can sweeten those suf- ferings. There is hardly any one in the world who is contented with his state, and who does not envy the lot of others ; but if you consider your state in a spirit of religion, you will no longer complain of the suffer- RACTICE FOR MAY. 243 ings that are inseparable from it, you will be no longer tempted to change your con- dition. All states will appear equal in your eyes, because all have been ordained and established by the will of God. You will, therefore, not prefer one before an- other ; because nothing is preferable to the will of God, nothing is preferable to what he has ordained. II. With respect to the accidental suffer- ings of our state. What wife will be better able to sup- port a yoke that is so often rendered grievous through the cruelty of a hus- band, than she who considers her state in a spirit of religion ? What master, what servant, what child, what father of a fa- mily, will make a better use of those mor- tifications which each must encounter, than he who has his eyes fixed on that Divine Providence from whom they pro- ceed ? Reflect on this principle, and apply it to the essential, or accidental and par- ticular sufferings of your state. i 244 MEDITATIONS MAY 20. ON THE MERIT OP PERFORMING THE DUTIES OF OUR STATE. I. The performance of those duties is an abundant source of merit. For in what does the true merit of man consist ? Is it not in constantly executing the will and orders of God ? Now, who accomplishes this but he who faithfully discharges the duties of his state ? Labour and danger, at a time when they are pre- scribed by duty, are, therefore, more holy and meritorious than prayer. II. Jesus Christ, our master and our model, seems to have made this one of the principal grounds of his merit. He employed only the three last years of his life in performing those great ac- tions which astonish us so much. And what had he been doing for the thirty years preceding? He was fulfilling the duties of his state ; he obeyed his parents, he lived by the labour of his hands : the )UTIES OF FOR MAY. 245 world rolled on by its ordinary principles and prejudices. There were at Jerusalem many austere sects of Pharisees, who ad- ded to the law a thousand new observ- ances. The world admired their sanctity. Where, nevertheless, were true merit and perfect virtue to be found ? Was it not under the rustic cot, where Jesus Christ, submissive to his Father's will, was occu- pied solely by the duties of his state ? MAY 27. ON THE MOTIVE WHICH SHOULD INFLUENCE US IN PRACTISING THE DUTIES OF OUR STATE. I. We should have nothing else in view but, to please God. In this respect religion subjects us to the same duties as the world ; but it re- quires different motives. It wishes that we should perform through a spirit of sub- mission to the divine will, that which the generality of mankind perform through a spirit of vanity, through a spirit of am- bition, through a spirit of cupidity and in- 21* ":mm*f 246 I \ MEDITATIONS terest. " Servants," said St. Paul, " obey your masters in order to obey God." II. It is not always the difference of occupations which constitutes, in each state, the distinction hetioeen the just and sinners ; it is rather the difference of motives hy which they are influenced. The just man labours for God, and the sinner for the world — the just man, in order to merit the goods of heaven, and the sinner to procure those of eartli — the just man for the glory of God and his own salvation, and the sinner for his fortune or for his own glory ; and hence the same labour renders the one perfect in religion, and leaves the other destitute of the spirit and the fruits of religion. MAY 28. ON THE DANGERS PECULIAR TO EACH STATE. I. If there be no state without its suffer- ings, there is likewise none without its dangers. But if in all the occupations of your 1, " obey rence of ich state, sinners ; fiives by and the man, in ^en, and •til— the his own fortune le same •eligion, le spirit STATE. s sifffer- lout its of j^our FOR MAY. 247 state you are guided by a spirit of reli- gion, you will find in all those dangers only frequent occasions of obtaining vic- tories: you will triumph over pride by wearing honors meekly — over pleasure by using even lawful enjoyments with moderation — over covetousness by using riches without haughtiness, or too great an attachment to them. II. The idea which the Scripture gives us of him who sanctifies himself in the world, despite of all the dangers peculiar to his state. " Blessed is he," says the wise man, " who has looked on the charms of gold without being dazzled by them, and who has possessed riches without placing his confidence in them !" Who is he ? He is worthy of all our praises, and his life, though a simple and ordinary one, to all appearance, should be looked on as a continual series of wonders. He has made use of even the very dangers of his state in order to render himself perfect in ii I 4 248 MKDITATfONS religion. Qui probafas est in illo, et per^ fectus est: He will, theretbre, be crown- ed with immortal glory, because he was tempted to violate the law of God, and he remained faithful; he could have done evil, and he has not done it. Qui potuit transgredi et non est transgressus ; facere mala et non fecit. MAY 29. ON THE VIRTUES WHICH ARE EXERCISED IN PRACTISING THE DUTIES OF OUR STATE. I. A Christian finds in the duties of his state a continual exercise of charity. There is no state in the world which has not an immediate reference to the general welfare of society. Now, there is a commandment of God, which obliges us to love our neighbour as ourselves, and consequently to render him happy, and procure lor him all the advantages that depend upon us. In all your occupations you should, therefore, consider the direct reference which they may have to the ^v^r^^^afiiitiiv public ^ood, or the private benefit of your neighbour, and hence propose to yourself an end so noble, so pure, and so meritorious before God. II. A Christian finds in the afflictions of his state a continual exercise of penance. There is no state without its chagrins, and its sufferings ; even kings themselves are not exempt from them ; and if those who approach them continually suffer from the assiduity and complaisance they are obliged to display towards their mas- ters, the latter do not suffer less from the faults and negligences of their servants. In what state will you not find crosses and thorns, subjection and restraint ? We should turn them to advantage, by sub- mitting to them in a spirit of penance, by offering them to God as an expiation for our sins, and by uniting them to the cross and sufferings of Jesus Christ. 250 MEDITATIONS MAY 30. ON THE GLORY OF THE WORLD. I. Worldlings labour onhj for the glory of the world. They wish to be praised, esteemed, and respected; they aspire after titles and brilliant distinctions ; they ask them, they solicit them for themselves, their descendants, and their families ; they de- sire nothing less, than to render their names immortal, and the more elevated they are, the more means they fancy they possess for ascending higher. Behold what is called the glory of the world — behold the idol to which worldlings sacri- fice their cares, their time, their repose, and frequently heir life. II. The glory of the world is false. True glory cannot be found in the praises of men, which are often unjust and sel- dom sincere ; neither does it consist in the respect or homage of men, in which their heart has so little share, and which ter- i 11 FOR MAY. 251 LD. the glory steemed, er titles Lsk them, 3S, their they de- er their elevated icy they Behold world — ?s sacri- repose, se. ' praises and sel- ?t in the ch their lich ter- minate with them ; nor a hoart, anrl yot you have loved vile crcaturos morn than me. You be- lieved that you weie obliged to renounce the world by the engagements of your hai)tism, and yet you have never ceased to be its slave. JUNE 7. ON THE EXAMINATrON OP CONSOFENCE. I. Importance of iff is ejcamination. How can one accuse himself of his faults, how can he form a resolution or adopt means to correct them, unless he ]ir own yood or p irticLilar iatf^-est : th<'y should no longer have any thing in view but the public good, and the interests of oth(M-s. Their days are no longer their own ; they belong j to the public. II. We, therefore, abuse the einplotjments and dignities of the tvorid : < When we avoid the labour connected with them in order to enjoy their sweets ; when we dispense with those things that are painful in them, and are attached only to what is agreeable ; when we assume them solely for the purpose of rendering our name illustrious, to nourish our am- bition, to feed our vanity, or to flatter our pride ; wlien we follow the bad usages of our predecessors, and fancy we are justified by their example ; in one word, when we neglect the duties of our station, and look upon this neglect as one of its prerogatives. FOR JUNE. 275 JUNE 10. ON THE DIFFERENCE OP DUTIES. i I. All do not appear of the same impor- . tance and n,e act improperly when „:e apply ourselces to the lesser duties, and Jl^t the more essential ones. I This is the disorder with which Jesus t^hnst incessantly reproached the Scribes and Pharisees. " You pay your tenths," said he to them, " with the most scru- pulous exactness, whilst you neglect the most important points of law-justice mercy, and laith." You observe the sab-' bath with a fidelity almost bordering on superstition, and you are not afraid to commit injustice even on the sabbath day How many false Christians are there who might recognise themselves in this por- rait ! How many do we not behold who are wedded to the minutest practices of devotion, whilst they forget those great duties which faith, justice, and charity oblige us to perform ! if IMAGE EVALUATION TEST TARGET (MT-3) M. /. {/ .^\t;^ ^' ■V/>7^'' < ^° L<^- / fe /a 1.0 If iM m 1^ 12.2 I.I ^ lis IIIIIM 1.25 1.8 u mil 1.6 <% V] "c^l ^ ^ /J <% ^> ^> .^ "^/a Photographic Sciences Corporation 23 WEST MAIN STREET WEBSTER, NY. 14580 (716) 872-4503 €^r Vi 'A \ m o \ % ^ I m K > 'i' I't- 276 MEDITATIONS II. We also err when we apply ourselves to essentials in such a manner, as to think we may negleqt those duties that are less important. Observe, that the Saviour of the world has not absolutely condemned the Scribes and Pharisees for having observed all the traditions of their fathers : how could he have imputed it to them as a crime, he who had said it was necessary to observe the whole law without omitting a single point ? Iota unum aut iinus apex nan prce- terihit a lege donee omnia jiant. What then did he do? He approved of what they did, and he blamed them for what they did not. In comparing two sorts of duties, of which some are more essential, and others 3eem less necessary, he declares to them that they ought to observe the former, and afterwards that they should not neglect the latter : Ilcec oportuit fa- cere et ista non omittere. FOR JUNE. 277 rselvies 1 think re less world scribes all the uld he me, he bserve single n prcB- What - what • what iorts of leiitial, 3clares ve the should tuit fa- JUNE 17. ON THE TRUTHS OF FAITH. I. They are twofold. 1st, Speculative truths, dogmas, mys- teries which we are bound to believe. 2d, Practical truths, precepts, moral rules which we are bound to follow. St. Gre- gory observes that our soul is, with regard to those two kinds of truths, what the eye of oar body is in reference to those objects that are presented to it. In order that it may see them clearly and distinctly, they must be placed at a just distance, because too great proximity would prove an ob- stacle to its action, and too great distance would weaken its power. Thus, our soul cannot have a clear or distinct idea of | mysteries and dogmas of faith, because they are too far above us, and their ele- vation remove them beyond our feeble ken. We should, therefore, believe with- out being surprised that we are unable to comprehend them. /: 111 278 1 MEDITATIONS II. With regard to practical truths and rules of morals. We have but a confused and imperfect notion of them when we have to apply them to ourselves, because we behold too much that which immediately touches us. It is, therefore, with regard to this per- gonal application that we ought to distrust our own lights. We have always suf- ficient light to regulate the conduct of others; we have often not as much as would suffice to conduct ourselves. JUNE 18. ON THE HEINOUSNESS OF SIN. I. Sin, according to St. Thomas, consists in preferring the creature to the Creator. Yes, every time that a man resolves to violate the law of God, in order to deliver himself up to the attraction of sensible objects, he erects a sort of tribunal in the bottom of his heart ; to this he summons the Creator and the creature, and after having examined the advantages which FOR JUNE. 279 he may derive ^rom each, he pronounces his .judgment in favour of creatures, to the prejudice of what he owes to God. II. The reason why the heinousness of sin IS concealed from us is, because we judge of it hy the extent of the punishment that is annexed to it. We estimate our sins not by their na- tural malice and heinousness, but by the nature of the evils which they are capa- ble of drawing down upon us. They appear to us m.ore or less enormous in proportion as they are likely to prove more or less fatal to us. Even the very name which we give to great crimes has a relation to our self-interest; we call them mortal, because they inflict death on our souls. But if we consider sin with pure and disinterested eyes, we shall per- ceive, in the very smallest, an attempt calculated to draw down upon us all the maledictions of the Lord, if his justice did not relax its right, and accommodate itself to our weakness. 1- % ' i 280 MEDITATIONS JUNE 19. ON THE OUTRAGE WHICH WE OFFER TO GOD BY SIN. I. JVe disohvy his commandmentif. Every sin, therefore, involves an open and daring rebellion against God. He has said to us : " Love me with your whole heart, with your whole soul, with all your strength;" that is, love me without exception or reserve ; love me more than yourself ; remember that I am a jealous God, that any division of your heart will displease me, and that 1 am resolved to punish it. And the sinner answers him : " Absolute though your commandments may be, it will not b. able to arrest my course ; I will love any other object as much as you. I will love it even more than you. II. We forget his benefits. Every sin includes, therefore, a mon- strous ingratitude towards God. He sets no bounds to his goodness and benefits, FOR JUNE. 381 and we limit our gratitude and l^u^l^e. He loads us with blessings, and we look upon an offence against him as a matter ol no importance ; we owe every thing to h.m, and yet we fear not to displease him. JUNE 20. ON NEGLECTING TO AVOID SMALL FAULTS. I. TMs negligence should not be con- jounded with fraihy. God knows that we are frail, but he does not permit us to be negligent. He pardons, on account of our weakness, the faults which escape our notice ; but he does not extend the same indulgence to the liberty we take of committing them with reflection. "He that despises small faults, shall fall by little and little into great ones." Observe, he does not say— he who commits them by accident and through frailty ; but he who contemns them, that IS, he who commits them from principle and through habit. 2i» II $ 1 .1 282 MEDITATIONS II. Difference between the sinner and the just with regard to small faults. Both have the misfortune to fall into them, since we are all sinners, and hecause there is no life so pure and perfect as not to be stained by some blot in the eyes of the Lord; but the just man sins by sur- Pji'ise, and the sinner with reflection. The just man perceives the smallest faults and reproaches himself with them ; the sinner does not perceive them at all, or if he do, he does not condescend to pay any at- tention to them. The one has no sooner fallen than he raises himself again ; the other remains contented in his sin ; the one corrects himself, the other perseveres. Examine here your conduct and senti- ments with regard to trivial faults, and judge whether you ought to be classed with the just, or with sinners. JUNE 21. ON VAIN EXCUSES FOR TRIVIAL FAULTS. I. They are not as excusable as we imagine. I] ^H: ^^ ni 1 the 11 into FOR JUNE. 283 Because we cannot excuse them by the extreme violence of the inclinations that induce us to commit them, nor by any important interests which we gain in committing them, i^r by the greatness and difficulty of the sacrifice which it costs us to avoid them. On account of their trivial nature, they are independent of all these motives. U. Hence, we have reason to fear that those who are guilty of them have a secret inclination to commit much greater sins. For, their fidelity to God's law is so li- mitted and restrained, that they rather fear to transgress it fully and entire .y, than want the desire to violate it. A per- son must be very near great sins, when he approaches their limits so willingly and so often ; from this sort of dispute with God, would it not seem that he regrets what he has given him ? And if he trifles with the law which he observes, is there not reason to fear that he loves the sin which he dares not commit ? \ JUNE 22. ON THE HABIT OP COMMITTING TRIVIAL FAULTS. I. It is extremely dangerous to salvation, because we do notfcel^ts danger. One is terrilied at the habit of com- mitting great crimes, but is easily fami- liarized to trivial faults. No one casts himself down a known precipice : but if it be unknown or concealed, it is ap- proached without fear, and encountered without reflection. Such is the habit of trivial faults. The chains which they form become stronger in proportion as they press less heavily on our innocence, which is deceived by their light nature ; smaller faults do not at all alarm con- science ; no scruple is made of commit- ting or repeating them, and those infidel- ities enter in some manner into the plan and order of our conduct. II. Because this habit insensibly leads to much greater disorders. The Scripture says: "He that con- con- FOR JUNE. 285 ternns small faults, shall fall by little and little into great crimes," and this oracle IS verified by daily experience. Solomon )s now a sensualist, and then becomes an idolator. Saul begins by jealousy, and ends in being furious. Absalom, by be- ing ambitious, becomes a rebel. Pilate, by being timid, becomes unjust. Judas,' by being interested, becomes a traitor and a perfidious wretch. Reprobation com- mences by negligence, and it ends in crime and injustice. JUNE 23. ON THE SMALL ACTS OF VIRTUE. I. It is a mistake to suppose that sanctity is attained only by heroic actions. You are disposed, it is true, to make the greatest sacrifices for God, if it should be necessary; but the opportunities of making them are rare, and if you wait until they occur,— 1st, You are not sure of meeting them. 2nd, If they should happen, you may not have strength enough I ! 286 MEDITATIONS to surmount those; great trials. Rest sa- tisfied, therefore, in sanctifying: yourself, by those acts of virtue which you have a daily opportunity of performing and which are within your reach. Suffer patiently those refusals which displease you, those proposals which are irksome? to you, those importunities which are disagreeable, die. &c. II. A treasure is laid up in heaven by the multiplication of small acts of virtue. This is the treasure which Jesus Christ calls, " an unfailing treasure in heaven," a treasure which never fails, because it is increased every day. If these small acts of virtue are not considerable in them- selves, they become so by their multitude. All these practices united together, form in time a fund of spiritual riches in our soul. By them we sanctify all the days, and consequently all the years of our life, and the sanctification of all our years con- stitutes a holy life. FOR JUNE. 287 JUNE 24. ON THE MERIT OF SMALL ACTS OP VIRTUE. I. Ifthei/ be small in their matter, they may become great by their principle. The merit of our actions is not esti- mated by the importance or trivial nature of their object. What principally serves to enhance their value is, the interior dis- position of him who performs them, the end which he proposes to himself, the greatness and purity of the motive which mduces him to act. He does little for God, but he would wish to do more. He takes advantage of the smallest occasions to glorify and praise him, but he would desire to have much greater opportunities ol doing so. II. We may still farther judge of their merit by the great reward which is promised them. The Lord does not say to the faithful servant that his life has been remarkable for brilliant actions, but he tells him— 288 MEDITATIONS " Because you have been faithful in small things, come and receive the rev^ard which is due to you." The vv^orld con- siders as puerile and superstitious those small acts of virtue which you practise with so much exactness and lidelity ; I judge differently oi them : " you shall enter into the joy of your Lord." Could he give us a higher idea of an act than to tell us that it merits such a recom- pense ? JUNE 25. ON VAIN GLORY. I. It corrupts all virtues, and destroys the merit of all our actions. 1st, When it is the principle of our ac- tions ; 2d, When it is their effect. Now it is their principle when we act for our own particular glory ; it is their efiect when we place our comfort and satisfac- tion in the glory which they attract. " They have received their reward in this life," said the Saviour, when speaking of FOR JUNE. 289 those who are idolaters of vain glory. Ihey, therefore, ha.e no reward to expect in the other. II. Hidden virtues and works of ordi- nary piety are less exposed to min glory than renowned acts of virtue. The former excite no applause ; they generally escape the observation of men and never gain their esteem. They either do not perceive them, or if they do behold them, they are not acquainted with their merit: these are the fruits of justice and sanctity, which grow, if we may use the expression, at the foot, and under the shade of the cross. We should be on I our guard against vain glory in the per- i formance of renowned virtues and actions • one observes them because one is ob- served, but how beautiful is it not, to re gulate ourselves on those obscure occa- sions where we have no beholder but ourselves, no witness nor judge but God and our conscience ! 25 290 MEDITATIONS i \ JUNE 26. ON THE USE WHICH A CHRISTIAN OUGHT TO MAKE OF HIS TALENTS. I. He ought to endeavour to know them. Some have great and others but mid- dling talents. Men differ from each other in the quality as much as in the quantity of; their talents. Of the servants in the gospel the first had five, the second tvi^o, and the third had only one. Every Christian is obliged to profit by his talents in order to establish the kingdom of God in his soul, and if possible in the souls of others. Do not imagine that you are dis- pensed from this obligation by saying that your talents do not exceed mediocrity ; there is no mediocrity as far as God and your salvation are concerned. Have you not a mind capable of knowing God and knowing >our duties? Have you not a heart capable of loving him? Was it not to merit heaven, and accomplish his will, that the Creator placed you upon the earth ? GHT TO FOR JUNE. 291 JI. Two abuses of talents which are to he avoided. Those who have great talents endea- vour to display them for their own glory, and by that means render them u-seless for salvation. Those, on the contrary, whose talents are weak and obscure, will not, through a mistaken diffidence, at- tempt to apply them. Two rules are to be opposed to those two abuses:— 1st, Employ great talents with humility. 2d, Make use of small talents with confi- dence. JUNE 27. ON THE STATE OF TEPmiTY. I. This is an ordinary state, even amongst those who make a profesnon of piety. A person of this class is exempt from great crimes and from gross vices ; but he has no order for heavenly things, no relish for prayer, no application to labour, no fervour or piety in the practice of his duties ; in this state he has, if we may say so, neither vice nor virtue. He avoids I ! i« ii 292 MEDITATIONS evil without doing good. This is what is called a state of tepidity, and negligence in the ways of salvation. 11. Danger of this state. It may be compared to a slow and se- cret fever, which weakens the strength of the soul by little and little, and which consumes from day to day its life and substance. A person remains tranquil in this state, because he does not feel him- self guilty of any crime. He will admit that he does not belong to the number of fervent Christians ; but he does not ima- gine he should be degraded to the rank of sinners. We see, nevertheless, that the Lord equally rejects the tepid, and the unfaithful soul ; we see that he pro- nounces the same maledictions against him who entirely neglects the work of God, and him who performs it negligently : " Cursed is he who doth the work of God negligently." : « FOR JUNE. 293 JUNE 28. ON THE ABUSE OP RICHES. I. We abuse them when we do not defray our necessary e.vpenses. Virtue consists in avoiding everv ex cess ; it is found only in that just and golden mean which is separated at an equal distance from two extremes. In medio virtus. There may be, therefore, an excess in economy as well a,s in profu- sion, and every excess is vicious. You take such care of your riches as even to refuse what is necessary; you are given to avarice. Is there any vice more con- trary to reason and religion? 1st To reason; for to what purpose have' we riches if we make no use of them ? 2d, To religion ; which prescribes us an en- ' tire and absolute detachment from earthly goods. -^ II. We abuse them when we indulge in superfluous expenses. This is another excess much more com- 25* ~~" ~ ■ 294 MEDITATIONS mon, as well as more pernicious, than the former ; namely, to squander riches in dissipation. Worldlings believe that they are the real owners of their property, whereas they are only stewards and ad- ministrators. — They imagine that all ex- penditure, no matter how lavish, is lawful iin their part, because they are able to bear it ; they even fancy that they may derange the state of their affairs without charging their conscience ; but they are in error, for religion equally condemns all excessive expenditure as well as all excessive economy. JUNE 29. ON THE DISTINCTION OF NECESSARY AND SUPERFLUOUS. I. A Christian should consider this dis- tinction as one of the most important ob- jects of his attention and his scruples. 1st, He is only the trustee and steward of the goods which he possesses ; he will, therefore, be accountable at the judgment FOR JUNE. 295 JtofGod for the use he will have made of them. 2d, At this judgment God wU ta make the distinction betwe^ He^.ll say that the one belonged to the nch, and that the other was enLel; the property of the poor. It is. then, f he utmost,mport,nce to the salvation of the nch man to know the exact distinction between one and the other .because if he employ for his own use that superfluiy which does not belong to him. he will be condemned as an unfaithful steward be- fore the tribunal of God. II. This distinciion is founded-Ut, on the essential and indispensable requisites of our condmon. U, On the exteni of our means. -^ Every time that our expenses exceed -ther of those limits, or both together ' IS a superfluous expense, and consequenlly al the property which is thus laid out! belongs to the poor. The mere qualitv of bemg nch is not, therefore, a ground 296 MEDITATIONS ! I m for heavy expenditure ; it only supposes a more considerable superfluity, and con- sequently a strict obligation of rijlieving a greater number of poor, or of procuring them greater comtbrt and relief. JUNE 30. ON LUXURV. I. Some are addicted to a general luxury which extends to every thing. They wish to make a display in every thing ; they follow no other rule in their expenses but their own will, which em- braces with equal ardour every thing that the world patronizes, every thing that vanity inspires, and every thing which their caprice is able to suggest. In vain does religion tell them : " Limit yourself to what is simply necessary in relation to your state ; " they are deaf to its voice, and they listen only to those avaricious and interested' flatterers who applaud all their expenses, because they profit by them. supposes md con- ri;lieving rocuring il luxury ill every ) in their lich em- ling that ing that ? which In vain yourself elation to ts voice, iraricious applaud profit by II. Others are addicted to a whimsical luxury. They carry certain whimsical and ca- pnc.ous expenses to an excess, and for these they spare nothing, whilst in all others they are moderate, limited, and sometimes even covetous and parsimo- mous. Thus, the rich glutton was „ri„. cipally given to the luxury of the table and of dress. He was clothed in purple and fine linen, and sat everv day at a sumptuous table. Nevei'thele'ss, he was buned in hell, not for having been rich says St. Chrysostom, but for having made a bad use of his riches. «ND OF VOL. I. 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