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example of Jesus Christ, the doctrine and example of the Apostles, and, as we saw in the preceding Meditation, we have also the example of all the Saints. Where can we find one who has not excelled in the practice of mortification? Within us, we have the experience that if we do not at least continually and energetically fight against the irregular desires of our hearts, we fall into every kind of disorder and excess; as the Apostle reminds us, 'If by the spirit you mortify the deeds of the flesh, you shall live.'

APPLICATION. Without mortification, then, there is no perseverance, no salvation for us. Without mortification it is still more evident there can be no progress in virtue. If you answer truly, must you not acknowledge that to your want of mortification it is owing that you are so inconstant in your resolutions, so far from attaining the spirit of prayer, so often unfaithful to many points of the rule and certain obligations of your office, that you give so little edification, are so wanting in charity, zeal, patience, and resignation ? Examine yourself before God.

AFFECTIONS and RESOLUTIONS.

POINT III. Excellence and Advantages of Mortification. CONSIDERATION. To be mortified is to die to one's self and the world, to live only to God; it is to conquer, it is to repress, the man of sin in our hearts,-that old man who dwells within us,-and to let Jesus reign over us as our sovereign Master; it is to overcome all obstacles to perfection; to destroy all that is displeasing to God in us; to love God, as the Apostle St. John expresses it, 'in deed,' and finally it is to follow Jesus, bearing His cross; it is to die upon the cross with Him, as says St. Paul, 'With Christ I am nailed to the cross.'

APPLICATION. Does it need further argument to induce us to embrace with fervour the holy austerities of mortification? And cannot all of us, though weak in

health, mortify ourselves in a number of ways? We know them; at one time we took delight in them; but now? Let us go back to our first fervour. What joy we shall have at death, and what overflowing happiness in eternity! COLLOQUY.

OCTOBER 14.

THE OBLIGATION WE ARE UNDER OF MORTIFYING
OURSELVES ON ACCOUNT OF SENSUALITY.

1st Prel. Imagine you hear the Apostle saying, 'I see another law in my members fighting against the law of my mind.' 2d Prel. Beg the grace of becoming more and more convinced of the necessity of mortification.

POINT I. Sensuality impels us towards Sin.

CONSIDERATION. The extreme need we have of mortification arises from that evil leaven which original sin has left in our hearts, and which is nothing else than sensuality; or, as we may define it, an innate and violent inclination for all that pleases the senses or brings enjoyment to the body, and consequently an innate aversion for all that contradicts us. 'The imagination and thought of man's heart are prone to evil from his youth.'

From this vicious inclination, which will last till death, springs every kind of disorderly affection, which turns us away from God, our last end. He who does not vigorously resist it by a continual mortification will certainly be its miserable victim in time and eternity.

APPLICATION. Alas, we feel but too keenly this vicious inclination within us; it is constantly impelling us towards disorder. 1st, Disorder in sight: we feel inclined to look at everything, to read everything, to observe everything; in the house, the conduct of our superiors and brethren; out of it, the objects which

strike or please the eye; and from thence springs a multitude of rash judgments, temptations, and sins. 2d, Disorder in hearing: we are curious to know all the news of the day, all that is said and done in the house, all that goes on out of the house, and rather the evil than the good from this spring useless and prolonged visits and conversations, loss of precious time, infractions of the rule of silence, and, what is worse, criticisms, murmuring, detraction, indiscretion, and finally dissipation of mind, void of the heart, an impossibility of recollection, prayer, and meditation. 3d, Disorder in the taste, sleep, care of the body: is it not true that we feel tempted to exceed the bounds of temperance, the time given for sleep, the care which we might reasonably take of our body? Such are, then, the effects of sensuality, the disorder which it will certainly engender in all those who do not fight against it by mortification.

AFFECTIONS and RESOLUTIONS.

POINT II. Sensuality turns us away from what is good.

CONSIDERATION. According to the definition given, sensuality is not only that innate and violent inclination for all that pleases the senses, but also an aversion for all that wearies or restrains us. From this proceed transgression of the rule, and the scandal which results from it, so much negligence in fulfilling the duties of our state and our office, so much neglect of spiritual duties, and so much imperfection in all our actions, and finally lukewarmness.

Let

APPLICATION. It does not require any great mental effort to prove these truths; we find it within us. us appeal to our conscience and ask why we do not observe such and such a point of rule or religious discipline while we observe such another? If we speak the truth, we shall answer, Because we do not dislike the one, but the other goes against our taste, character, and habits. Why have we given up and lost sight of the

resolutions of our last retreat? They were founded on good motives, and well conceived to assist our spiritual progress. It is true; but they curtailed our liberty of action, they cost us too much. Why are we so often negligent in preparing and making our meditation properly, in rising promptly, in following the exercises of the community? Because we could not do violence to ourselves. These are humiliating avowals, but they should not discourage us. Let us rather take occasion from them to reanimate our ardour and to renew in ourselves the spirit of mortification and of self-abnegation. The harder the combat the more glorious the victory. COLLOQUY.

OCTOBER 15.

FEAST OF ST. TERESA, Foundress oF THE REFORM OF

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1st Prel. Imagine you hear the Saint saying, 'To suffer or to die.' 2d Prel. Beg that she would obtain for you a great love for Jesus.

POINT I. St. Teresa's Struggles.

CONSIDERATION. In the life of this wonderful Saint, written by herself, there is a statement on which we ought to fix our attention. She says that the first twenty years of her religious life in the Carmelite Convent at Avila were passed in a continual struggle against the impulse of grace, which pressed her to give up her too frequent and intimate conversations with seculars. 'God,' says she, 'called me on the one hand, and the world drew me away on the other. My soul was always

* Born at Avila, in Spain, 1515; entered religion 1536; died 1582; beatified 1614; canonised 1622; founded the first house of the reform 1562.

troubled. I passed twenty years in this struggle. My falls were numerous, and I rose again but slowly.'

APPLICATION. We find in this useful instruction and great encouragement; we see,-1st, That one single affection, even though not a very disorderly one, is an obstacle to peace of soul, spiritual progress, and intimate union with God. 2nd, That the Saints were not of a different nature from us, nor always exempt from weakness or faults. 3rd, That some of them remained for a notable time in a state of inferiority and spiritual weakness before they sprang forward and attained high perfection. 4th, How wrong we are, then, if we despair of ourselves or of grace!

AFFECTIONS and RESOLUTIONS.

POINT II. Victory of St. Teresa.

CONSIDERATION. One day,' says the Saint, when by order of my confessor I earnestly asked God that He would make His will known to me, I had an ecstasy, and I distinctly heard these words: I will that for the future you converse only with the angels.' It was the light of grace to Teresa. She gave up for ever her old friends, and longed only for crosses and labours to bear for the love of Jesus. From this moment she made immense progress in perfection, and God poured His choicest gifts upon her. She became the wonder of her times; and the veneration which surrounded her name and writings subsists to this day. On the other hand, the Saint obtained what she was always asking for in loving words: To suffer for Thee, my God, or to die.' She had continual bodily suffering, and was for a long time an object of persecution from without. She was treated as extravagant, as a visionary, and a hypocrite, even as one possessed, and a heretic. Her sufferings were equalled only by her deep humility and unshaken patience.

APPLICATION. After the example of St. Teresa, let us try to make sacrifices; let us willingly accept the

VOL. II.

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