Preparation for Death - Consideration VI

The Death of the Sinner.

“When distress cometh upon them, they will seek for peace, and there shall be none. Trouble shall come upon trouble.” – Ezek. vii. 25.

FIRST POINT.
The Sinner will Seek God at Death, but He will not Find Him.

At present sinners banish the remembrance and thought of death; and thus they seek after peace, though they never find it, in the sinful life which they lead. But when they are found in the straits of death, on the point of entering into eternity, they shall seek peace, and there shall be none.¹ Then they will not be able to fly from the torture of their sinful conscience. They will seek peace; but what peace can be found by a soul loaded with sins that sting it like so many vipers? What peace can the sinner enjoy when he sees that he must in a few moments appear before the judgment-seat of Jesus Christ, whose law and friendship he has till then despised? Trouble shall come upon trouble.² The news of death, which has been already announced, the thought of being obliged to take leave of everything in this world, the remorse of conscience, the time lost, the want of time at present, the rigor of the divine judgment, the unhappy eternity which awaits sinners—all these things will form a horrible tempest, which will confuse the mind, will increase his apprehensions; and thus, full of confusion and distrust, the dying sinner will pass to the other world.

Trusting in the divine promise, Abraham, with great merit, hoped in God, against human hope.³ But sinners, with great demerit, hope falsely and to their own perdition, not only against hope but also against faith; because they despise the menaces of God against all who are obstinate in sin. They are afraid of a bad death, but they fear not to lead a wicked life. But who has assured them that they will not suddenly be deprived of life by a thunderbolt, by apoplexy, or by the bursting of a blood-vessel? And were they at death even allowed time for repentance, who assures them that they will sincerely return to God? To conquer bad habits, St. Augustine had to fight against them for twelve years. How will the dying man, who has always lived in sin, be able, in the midst of the pains, the stupefaction, and the confusion of death, to repent sincerely of all his past iniquities? I say sincerely, because it is not enough to say and to promise with the tongue: it is necessary to promise with the heart. O God! what terror and confusion will seize the unhappy Christian who has led a careless life, when he finds himself overwhelmed with sins, with the fears of judgment, of hell, and of eternity! Oh! what confusion will these thoughts produce when the dying sinner will find his reason gone, his mind darkened, and his whole frame assailed by the pains of approaching death. He will make his confession; he will promise, weep, and seek mercy from God, but without understanding what he does; and in this tempest of agitation, of remorse, of pains and terrors, he will pass to the other life. The people shall be troubled, and they shall pass.⁴ A certain author says that the prayers, the wailings, and promises of dying sinners are like the tears and promises of a man assailed by an enemy who points a dagger to his throat to take away his life. Miserable the man who takes to his bed at enmity with God, and passes from the bed of sickness to eternity.

Affections and Prayers.

O wounds of Jesus! you are my hope. I should despair of the pardon of my sins, and of my eternal salvation, did I not behold you, the fountains of mercy and grace, through which a God has shed all his blood, to wash my soul from the sins which I have committed. I adore you, then, O holy wounds! and trust in you. I detest a thousand times, and curse those vile pleasures by which I have displeased my Redeemer, and have miserably lost his friendship. Looking then at Thee, I raise up my hopes, and turn my affections to Thee. My dear Jesus, Thou deservest to be loved by all men, and to be loved with their whole heart. I have so grievously offended Thee, I have despised Thy love; but, notwithstanding my sinfulness, Thou hast borne with me so long, and invited me to pardon with so much mercy. Ah, my Saviour, do not permit me evermore to offend Thee, and to merit my own damnation. O God! what torture should I feel in hell at the sight of Thy blood and of the great mercies Thou hast shown me. I love Thee, and will always love Thee. Give me holy perseverance. Detach my heart from all love which is not for Thee, and confirm in me a true desire, a true resolution henceforth, to love only Thee, my sovereign good. O Mary, my Mother draw me to God, and obtain for me the grace to belong entirely to him before I die.

SECOND POINT.
Anguish of the Dying Sinner.

The poor dying sinner will be assailed, not by one, but by many causes of distress and anguish. On the one hand, the devils will torment him. At death these horrid enemies exert all their strength to secure the perdition of the soul that is about to leave this world. They know that they have but little time to gain it, and that if they lose it at death, they shall lose it forever. The Devil is come down unto you, having great wrath, knowing that he hath but a short time.⁵ The dying man will be tempted, not by one, but by innumerable devils, who will labor for his damnation. Their houses shall be filled with serpents.⁶ One will say: Fear not; you will recover. Another You have been deaf to the inspirations of God for so many years, and do you now expect that he will have mercy on you? Another will ask: How can you make satisfaction for all the injuries you have done to the property and character of your neighbors? Another: Do you not see that your confessions have been null, that they have been made without sorrow or a purpose of amendment? How will you now be able to repair them?

On the other hand, the dying man will see himself surrounded by his sins. Evils, says David, shall catch the unjust man unto destruction.⁷ These sins, says St. Bernard, like so many satellites, shall keep him in chains, and shall say unto him: “We are your works; we shall not desert you.”⁸ We are your offspring; we will not leave you; we will accompany you to the other world, and will present ourselves with you to the Eternal Judge. The dying man will then wish to shake off such enemies; but, to get rid of them, he must detest them, he must return sincerely to God. His mind is darkened, and his heart hardened. A hard heart shall fare evil at the last; and he that loveth danger shall perish in it.⁹ St. Bernard says that the man who has been obstinate in sin during life, will make efforts, but without success, to get out of the state of damnation; and that, overwhelmed by his own malice, he will end his life in the same unhappy state. Having loved sin till death, he has also loved the danger of damnation. Hence the Lord will justly permit him to perish in that danger in which he has voluntarily lived till the end of his life. St. Augustine says that he who is abandoned by sin before he abandons it, will scarcely detest it as he ought; because what he will then do will be done through necessity.¹⁰

Miserable the sinner that hardens his heart and resists the divine calls: His heart shall be as hard as a stone and as firm as a smith’s anvil.¹¹ Instead of yielding to the graces and inspirations of God, and being softened by them, the unhappy man becomes more obdurate, as the anvil is hardened by repeated strokes of the hammer. In punishment of his resistance to the divine calls, he will find his heart in the same miserable state at the very hour of death, at the moment of passing into eternity. A hard heart shall fare evil at the last.¹² Sinners, says the Lord, you have, for the love of creatures, turned your back upon me. They have turned their back upon me, and not their face; and in the time of their affliction they will say: Arise, and deliver us. Where are the gods thou hast made thee? Let them arise and deliver thee.¹³ They will have recourse to God at death; but he will say to them: Why do you invoke me now? Call on creatures to assist you; for they have been your gods. The Lord will address them in this manner, because, in seeking him, they do not sincerely wish to be converted. St. Jerome says that he holds, and that he has learned from experience, that they who have to the end led a bad life, will never die a good death.¹⁴

Affections and Prayers.

My dear Saviour! assist me; do not abandon me. I see my whole soul covered with the wounds of sin, my passions attack me violently, my bad habits weigh me down. I cast myself at Thy feet; have pity on me and deliver me from so many evils. In Thee, O Lord! I have hoped; may I not be confounded forever.¹⁵ Do not suffer a soul that trusts in Thee, to be lost. Deliver not up to beasts the souls that confess to Thee.¹⁶ I am sorry for having offended Thee, O infinite Goodness. I have done evil, I confess my guilt. I wish to amend my life, whatsoever it may cost me. But if Thou dost not help me by Thy grace, I am lost. Receive, O my Jesus! the rebel who has so grievously outraged Thy majesty. Remember that I have been purchased by Thy blood and Thy life. Through the merits then of Thy Passion and death, receive me into Thy arms, and give me holy perseverance. I was lost, Thou hast called me back: I will resist no longer: to Thee I consecrate myself; bind me to Thy love, and do not permit me evermore to lose Thee by losing Thy grace again. My Jesus! do not permit it. Mary, my queen! do not permit it: obtain for me death, and a thousand deaths, rather than that I should again forfeit the grace of thy Son.

THIRD POINT.
We Must Seek God when we can Find Him.

It is a marvellous thing that God unceasingly threatens sinners with an unhappy death. Then they shall call upon me, and I will not hear.¹⁷ Will God hear his cry when distress shall come upon him?¹⁸ I also will laugh in your destruction, and will mock.¹⁹ According to St. Gregory, God laughs when he is unwilling to show mercy.²⁰ Revenge is mine, and I will repay them in due time.²¹

The Lord pronounces the same threats in so many other places: and sinners live in peace as securely as if God had certainly promised to give them, at death, pardon and paradise. It is true that at whatsoever hour the sinner is converted God promises to pardon him. But he has not promised that sinners will be converted at death: on the contrary, he has often protested that they who live in sin shall die in sin. You shall die in your sins.²² He has declared that they who seek him at death shall not find him.²³ You shall seek me, and shall not find me.²⁴ We must, therefore, seek God while he may be found.²⁵ A time shall come when it will not be in our power to find him. Poor blind sinners! they put off their conversion till death, when there will be no more time for repentance. “The wicked,” says Oleaster, “have never learned to do good unless when the time for doing good is no more.”²⁶ God wills the salvation of all: but he takes vengeance on obstinate sinners.

Should any man in a state of sin be seized with apoplexy and be deprived of his senses, what sentiments of compassion would be excited in all who should see him die without the sacraments and without signs of repentance! And how great should be their delight, if he recovered the use of his senses, asked for absolution, and wade acts of sorrow for his sins! But is not he a fool who has time to repent and prefers to continue in sin? or who returns to sin, and exposes himself to the danger of being cut off by death without the sacraments, and without repentance? A sudden death excites terror in all; and still how many expose themselves to the danger of dying suddenly, and of dying in sin?

Weight and balance are the judgments of the Lord.²⁷ We keep no account of the graces which God bestows upon us; but he keeps an account of them, he measures them; and when he sees them despised to a certain degree, he then abandons the sinner in his sin, and takes him out of life in that unhappy state. Miserable the man who defers his conversion till death. St. Augustine says: “The repentance which is sought from a sick man is infirm.”²⁸ St. Jerome teaches, that of a hundred thousand sinners who continue in sin till death, scarcely one will be saved.²⁹ St. Vincent Ferrer writes that it is a greater miracle to bring such sinners to salvation, than to raise the dead to life.³⁰

What sorrow, what repentance, can be expected at death from the man who has loved sin till that moment? Bellarmine relates that when he exhorted to contrition a certain person whom he assisted at death, the dying man said that he did not know what was meant by contrition. The holy Bishop endeavored to explain it to him; but he said: Father, I do not understand you; these things are too high for me. He died in that state, leaving, as the venerable Cardinal has written, sufficiently evident signs of his damnation. St. Augustine says that by a just chastisement the sinner who has forgotten God during life shall forget himself at death.³¹

Be not deceived, says the Apostle, God is not mocked. For what things a man shall sow, those also shall he reap. For he that soweth in his flesh, of the flesh also shall he reap corruption.³² It would be a mockery of God to live in contempt of his laws, and afterward to reap remuneration and eternal glory. But God is not mocked. What we sow in this life, we reap in the next. For him who sows the forbidden pleasures of the flesh, nothing remains but corruption, misery, and eternal death.

Beloved Christian, what is said for others is also applicable to you. Tell me: if you were at the point of death, given over by the physicians, deprived of your senses, and in your last agony, with what fervor would you ask of God another month or week to settle the accounts of your conscience! God at present gives you this time: thank him for it, and apply an immediate remedy to the evil you have done; adopt all the means of finding yourself in the grace of God when death comes; for then there will be no more time to acquire his friendship.

Affections and Prayers.

Ah, my God! who would have borne with me so patiently as Thou hast? If Thy goodness were not infinite, I would despair of pardon. But I have to deal with a God who has died for my salvation. Thou commandest me to hope, and I will hope. If my sins terrify and condemn me, Thy merits and Thy promises encourage me. Thou hast promised the life of Thy grace to all who return to Thee. Return ye and live.³³ Thou hast promised to embrace him who is converted to Thee. Turn ye to me, and will turn to you.³⁴ Thou hast said that Thou knowest not how to despise a contrite and humble heart.³⁵ Behold me, O Lord; I return to Thee; I acknowledge that I deserve a thousand hells; I am sorry for having offended Thee. I firmly promise never again to offend Thee voluntarily, and to love Thee forever. Ah! do not suffer me any longer to be ungrateful to such unbounded goodness. O eternal Father, through the merits of the obedience of Jesus Christ, who died to obey Thee, grant that I may till death be obedient to all Thy wishes. I love Thee, O Sovereign Good! and through the love which I bear Thee, I desire to obey Thee. Give me holy perseverance, give me Thy love; I ask nothing more. Mary, my Mother! intercede for me.

1Angustia superveniente, pacem requirent, et non erit.

2Conturbatio super conturbationem veniet.

3“Contra spem in spem credidit.” – Rom. iv. 18.

4“Turbabuntur populi et pertransibunt.” – Job, xxxiv. 20.

5“Descendit diabolus ad vos habens iram magnam, sciens quod modicum tempus est.” – Apoc. xii. 12.

6“Replebuntur domus eorum draconibus.” – Isa. xiii. 21.

7“Virum injustum mala capient in interitu.” – Ps. cxxxix. 12.

8“Opera tua sumus, non te deseremus.” – Medit. c. 2.

9“Cor durum habebit male in novissimo; et qui amat periculum, in illo peribit.” – Ecelus. iii. 27.

10“Qui prius a peccato relinquitur quam ipse relinquat, non libere sed quasi ex necessitate condemnat.” – De vera pœnit. c. 17.

11“Cor ejus indurabitur quasi lapis, et stringetur quasi malleatoris incus.” – Job, xli. 15.

12Cor durum habebit male in novissimo.

13“Verterunt ad me tergum, et non faciem, et tempore afflictionis suæ dicent: Surge, et libera nos. Ubi sunt dii tui, quos fecisti tibi? Surgant, et liberent te.” – Jer. ii. 27.

14“Hoc teneo, hoc multiplici experientia didici, quod ei non bonus finis, cui mala semper vita fuit.” – In Epis. Euseb. ad Dam.

15“In te, Domine, speravi: non confundar in æternum.” – Ps. xxx. 6.

16“Ne tradas bestiis animas confitentium tibi.” – Ps. lxxiii. 19.

17“Tunc invocabunt me, et non exaudiam.” – Prov. i. 28.

18“Numquid Deus audiet clamorem ejus, cum venerit super eum angustia?” – Job, xxvii. 9.

19“In interitu vestro ridebo et subsannabo.” – Prov. i. 26.

20“Ridere Dei est nolle misereri.” – Mor. l. 9, c. 20.

21“Mea est ultio, et ego retribuam in tempore, ut labatur pes eorum.” – Deut. xxii. 35.

22“In peccato vestro moriemini.” – John, viii. 21, 24.

23“Moriemini in peccatis vestris.” – Ibid. 24.

24“Quæretis me, et non invenietis.” – John, vii. 34.

25“Quærite Dominum dum inveniri potest.” – Isa. lv. 6.

26Impii nusquam didicerunt bene facere, nisi cum non est tempus bene faciendi.

27“Pondus et statera judicia Domini sunt.” – Prov. xvi. ii.

28“Pœnitentia quæ ab infirmo petitur infirma est.” – Serm. 255, E. B. App.

29“Viz de centum millibus quorum mala vita fuit, meretur in morte a Deo habere indulgentiam unus.” – In Ep. Eus. ad Dam.

30“Majus miraculum est quod male viventes facient bonum finem, quam suscitare mortuos.” – De Nat. V. S. 1.

31“Æquissime percutitur peccator ut moriens obliviscatur sui qui vivens oblitus est Dei.” – S. 257 E. B. App.

32“Nolite errare, Deus non irridetur; quæ enim seminaverit homo, hæc et metet: qui seminat in carne sua, de carne et metet corruptionem.” – Gal. vi. 7.

33“Revertimini et vivite.” Ezek. xviii. 32.

34“Convertimini ad me et ego convertar ad vos.” – Zach. i. 3.

35“Cor contritum et humiliatum, Deus, non despicies.” – Ps. l. 19.

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A Christian’s Rule of Life - Chapter 4

ADMONITIONS
Addressed to Persons of all States who Desire to be Saved.¹

God wishes us all to be saved: Who will have all Men saved.² “And he is ready to give to all the help necessary for salvation; but he grants it only to those that ask him, as St. Augustine says: “He gives only to those who ask.”³ Hence, it is a common opinion of theologians and of the holy Fathers, that prayer is necessary for adults as a means of salvation; that is to say, that a person who does not pray, and neglects to ask of God the help requisite for overcoming temptations, and for preserving grace already received, cannot be saved.

On the other hand, our Lord cannot refuse to give graces to those who ask for them, because he has promised to do so: Cry to Me, and I will hear thee.⁴ Have recourse to me, and I will not fail to hear you. Ask of me all you desire, and you shall attain it: Ask, and it shall be given to you.⁵ These promises, however, are not to be understood with reference to temporal goods, because God only gives these when they are for the good of the soul; but he has promised absolutely to give spiritual graces to any one who asks him; and having promised it, he is obliged to give them to us: “By his promise, he has made himself our debtor,” says St. Augustine.

It should also be observed, that on God’s part prayer is a promise, and on our part a binding precept: Ask, and it shall he given you.⁶ We ought always to pray.⁷ These words, “ask, we ought,” convey, as St. Thomas teaches, a grave precept, which is binding for our whole life; but especially when a man is in danger of death, of falling into sin; because if he does not then have recourse to God, he will certainly be overcome. And he who has already fallen under God’s displeasure commits a fresh sin when he does not turn to God for help to rise out of his miserable state. But will God then hear him while he is yet his enemy? Yes, he does hear, if the sinner humbles himself, and prays for pardon from his heart; since it is written in the Gospel: For every one that asketh, receiveth.⁸ It says that God has promised to hear all that pray to him, whether they are just or sinners. In another place God says, Call upon Me . . . and I will deliver Thee.⁹ Call upon Me, and I will deliver thee from hell, to which thou dost stand condemned.

No, there will be no excuse in the day of judgment for any one who dies in mortal sin. It will be of no use for him to say that he had not the strength to resist the temptation which troubled him; because Jesus Christ will answer: If you had not the strength, why did you not ask it of me, and I should certainly have given it you? If you fell into sin, why did you not have recourse to me, that I might have delivered you from it?

You see, then, that if you desire to be saved, and would keep yourself in the grace of God, you must often pray to him, that he would keep his hand over you. The Council of Trent declares that for a man to persevere in the grace of God, it is not enough that he should have only that general aid which he gives to all; but he must also have that special assistance which can only be obtained by prayer. For this reason all the Doctors of the Church say, that each one is bound, under grievous sin, to recommend himself often to God, and to ask for the grace of holy perseverance at least once a month. And any one who finds himself in the midst of many dangerous occasions is under the obligation of asking more frequently for the grace of perseverance.

It is besides most useful to keep up some particular devotion to the Mother of God, who is called the Mother of perseverance, in order to obtain this grace; and a person who has not this special devotion to the Blessed Virgin will find it very difficult to persevere; for as St. Bernard says, all divine graces, and especially this one of perseverance, which is the greatest of all, come to us by means of Mary.

Would to God that preachers were more mindful in putting before their hearers this great means of prayer! Some even in the whole course of their Lenten sermons scarcely mention it more than once or twice in passing: while they ought often to make it their chief subject, besides speaking of it in every discourse; if they omit to do so, they will have to render a severe account for it to God. Thus also many confessors are particular merely about the resolution their penitents make not to offend God again, and few take the trouble to inculcate that they must pray when they are tempted again to fall; but we must be well persuaded, that when a temptation is violent, if the penitent does not beg for God’s assistance; all his resolutions will avail him little; prayer alone can save him. It is certain that he who prays is saved; he who prays not is damned.

Therefore, I repeat, if you wish to be saved, pray continually to the Lord that he would give you light and strength not to fall into sin. Thus we must be importunate with God, in asking him for his grace. “This importunity with God is our opportunity,” says St. Jerome. Every morning we must beseech him to keep us from sin during that day. And when any bad thought or occasion of sin presents itself to your mind or you are tempted by some dangerous occasion, immediately have recourse to Jesus Christ and the Blessed Virgin, and say, “My Jesus, help me! Most Blessed Virgin, come to my aid.” It is enough at such a time to pronounce the names of Jesus and Mary, and the temptation will vanish; but should the temptation continue, persevere in invoking the assistance of Jesus and Mary, and you will be victorious.

PROTESTATION FOR A HAPPY DEATH.

My God, prostrate in Thy presence, I adore Thee; and I intend to make the following protestations, as if I were on the point of passing from, this life to eternity:

My Lord, because Thou art infallible truth, and hast revealed it to the holy Church, I believe in the mystery of the Most Holy Trinity—Father, Son, and Holy Ghost; three Persons, but only one God, who eternally rewards the just with heaven, and punishes sinners with hell. I believe that the second Person—that is, the Son of God —became man and died for the salvation of men; and I believe all that the holy Church believes. I thank Thee for having made me a Christian; and I protest that in this holy faith I wish to live and die.

My God, my hope, trusting in Thy promises, I hope from Thy mercy, not through my merits, but through the merits of Jesus Christ, for the pardon of my sins, perseverance in Thy grace, and, after this miserable life, for the glory of heaven. And should the devil, at death, tempt me to despair at the sight of my sins, I protest that I wish always to hope in Thee, my Lord, and that I wish to die in the loving arms of Thy goodness.

O God, worthy of infinite love! I love Thee with my whole heart, and more than I love myself; and I protest that I wish to die making an act of love, that thus I may continue to love Thee for eternity in heaven; which, for this purpose, I ask and desire from Thee. And if, O Lord! instead of loving Thee, I have hitherto despised Thy infinite Goodness. I am sorry for it with my whole heart, and I protest that I wish to die bewailing and detesting forever the offences I have offered to Thee. I purpose, for the future, to die rather than commit another sin. And, for the love of Thee, I pardon all who have offended me.

O my God! I accept death, and all the pains that will accompany my death. I unite them to the sorrows and to the death of Jesus Christ, and offer them in honor of Thy supreme dominion, and in satisfaction for my sins. O Lord! for the sake of the great sacrifice of himself which Thy divine Son offered on the altar of the cross, accept this sacrifice of my life, which I offer to Thee. I now, for the moment of my death, resign myself entirely to Thy divine will, protesting that I wish to die, saying: O Lord! Thy will be always done.

Most holy Virgin Mary, my advocate and my mother, thou, after God, art and shalt be my hope and consolation at the hour of death. I now invoke thee, and pray thee to assist me in that great passage. My dear queen, do not abandon me at that last moment. Come, then, and take my soul, and present it to thy Son. From this moment I expect thee, and hope to die under thy protection and prostrate at thy feet. My protector, St. Joseph, St. Michael the archangel, my angel-guardian, my holy advocates, come all, and assist me in that last battle with hell.

And Thou, my crucified Love—Thou, my Jesus, who, to obtain for me a good death, hast voluntarily chosen so painful a death, remember at that hour that I am one of the sheep which Thou hast purchased with Thy blood. O my Saviour, who alone can console me and save me at that hour when every one on this earth will have abandoned me, and when no friend will be able to assist me! make me then worthy to receive Thee for my Viaticum. Do not permit me to lose Thee forever, and to go forever to remain at a distance from Thee. No, my beloved Saviour, since I now embrace Thee, receive me then into Thy holy wounds. At my last breath I intend to breathe forth my soul into the loving wound in Thy side, saying now, for that moment: Jesus and Mary, I give Thee my heart and my soul: Jesus and Mary, I give Thee my heart and my soul.

Happy suffering, to suffer for God! Happy death, to die in the Lord!

I embrace Thee, my good Redeemer, that I may die in Thy embraces. If, O my soul! at your departure from this world, Mary assists you, and Jesus receives you, death will be for you not death, but sweet repose.

 ‘Tis blessed to suffer, Creator most kind;

   ‘Tis blessed to die, and to suffer for Thee.

 I embrace Thee, O Crucified! hoping to find

   Thine arms everlasting in death circling me.

 So it will not be death, but ineffable rest.

   That shall close at the last on these earth-wearied eyes,

 When my forehead by Mary is soothingly prest,

   And Jesus receives my last penitent sighs.

A Short Prayer to be said every day to Jesus crucified, and to our Lady of Sorrows, to obtain the grace of a happy death.

My Lord Jesus Christ, by that bitterness which Thou didst endure on the cross, when Thy blessed soul was separated from Thy most sacred body, have pity on my sinful soul, when it leaves my miserable body to enter into eternity.

O Mary! by that grief which thou didst experience on Calvary in seeing Jesus expire on the cross before thine eyes, obtain for me a good death, that loving Jesus and thee, my Mother, in this life, I may attain heaven, where I shall love thee for all eternity.

Latin Prayer for the Same Object.

Domine Jesu Christe, per illam amaritudinem quam sustinuit nobilissima anima tua, quando egressa est de benedicto corpore tuo, miserere animæ mæ peccatricis, quando egredietur de corpore meo. Amen.

HYMN.
Mary our Hope.

Mary, thou art hope the brightest,

  Love most pure and sweet;

Life and peace I find reposing

  At thy blessed feet!

When I call on thee, O Mary!

  When I think on thee,

Joy and pleasure all entrancing

  Fill my heart with glee.

If anon the clouds of sadness

  Rise within my heart,

When they hear thy name, O Mary!

  Straightway they depart.

Like a star on life’s dark ocean,

  Shining o’er the wave,

Thou canst guide my bark to harbor

  Thou my soul canst save.

Under thy protecting mantle,

  Queen belov’d, I fly;

There I wish to live securely,

  There I hope to die.

If I chance my life to finish

  Mary, loving thee,

Then I also know, dear Lady,

  Heaven is for me.

Cast thy gentle bonds around me,

  And my heart enchain;

Prisoner of love forever,

  Safe will I remain.

Thus my heart, O sweetest Mary!

  Is not mine, but thine:

Take it; give it all to Jesus;

  Ne’er shall it be mine.

1These admonitions on the necessity of prayer and on the devotion to the Blessed Virgin were written or dictated by Saint Alphonsus when he was nearly eighty years of age. See Tannoia, Book 4, ch. 18. – ED.

2“Omnes homines vult salvos fieri.” – 1 Tim. ii. 4.

3Non dat, nisi petenti. – In Ps. cii.

4“Clama ad me, et exaudiam te.” – Jer. xxxiii. 3.

5“Quodcumque volueritism petetis, et fiet vobis.” – John, xv. 7.

6“Petite, et dabitur vobis.” – Matt. vii. 7.

7“Oportet semper orare.” – Luke, xviii. 1.

8“Omnis enim qui petit, accipit.” – Luke, xi. 10.

9“Invoca me; . . . eruam te.” – Ps. xlix. 15.

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A Christian's Rule of Life - Chapter 3

CHAPTER III.
THE PRACTICE OF THE CHRISTIAN VIRTUES.

1. The Practice of Humility.

No one can please God without being humble, for he cannot bear the proud. He has promised to hear those who pray to him; but if a proud man prays to him, the Lord hears him not; to the humble, on the contrary, he dispenses his graces: God resisteth the proud, and giveth grace to the humble.¹ Humility is of two kinds; humility of affection, and humility of the will. The former consists in the conviction we have of our own wretchedness, so that we can neither know nor do anything but what is evil. All that we have and do that is good comes from God. Let us come now to the practice of humility. With regard, then, to the humility of the affections, first, we must put no confidence in our own strength, nor in our own resolutions; but we must be always diffident and fearful of ourselves: With fear and trembling work out your salvation.² St. Philip Neri said: “He who fears not is sure to fall.” Secondly, we must not glory in things that belong to us, as in our natural abilities, in our actions, in our birth, in our relatives, and the like. It is therefore well never to speak of our actions, except to point out where we have been wrong. And it is better not to speak of ourselves at all, either for good or bad; because, even when we blame ourselves, it is often an occasion of vain-glory, by making us think that we shall be praised, or at least be considered humble, and thus humility becomes pride. Thirdly, let us not be angry with ourselves after we have committed a fault. That would not be humility, but pride; and it is even a device of the devil to take away all our confidence, and make us leave off following a good life. When we see that we have fallen, we should say with St. Catharine of Genoa: “Lord, these are the fruits of my own garden.” Then let us humble ourselves, and rise up immediately from the fault we have committed by an act of love and contrition, resolving not to fall into the same fault again, and trusting in the help of God. And if we unhappily do fall again, we must always do the same. Fourthly, when we see others fall, we are not to wonder; rather let us compassionate them; and let us thank God, praying him to keep his hand over us; otherwise the Lord will punish us by permitting us to fall into the same sins, and perhaps worse. Fifthly, we must always consider ourselves as the greatest sinners in the world; even when we know that others have sinned more than we; because our sins having been committed after we had received so many favors, and had been enlightened by so many graces, will be more displeasing to God than the faults of others, though they may be more numerous. St. Teresa writes that we must not think we have made any progress in the way of perfection if we do not esteem ourselves worse than every one else, and desire to be considered the last of all.

The humility of the will consists in being pleased when we are despised by others. Any one who has deserved hell, deserves to be trodden under foot by the devils forever. Jesus Christ desires that we should learn of him to be meek and humble of heart: Learn of Me, because I am meek and humble of heart.³ Many are humble in word, but not in heart. They say: “I am worse than all: I deserve a thousand hells.” But when any one reproves them, or says a word that displeases them, they immediately take umbrage. They are like hedgehogs, which put out their bristles as soon as they are touched. But how is it—you say you are worse than all, and yet you cannot bear a word? “He who is truly humble,” says St. Bernard, “esteems himself good for nothing, and desires to be considered good for nothing by others as well.”

In the first place, then, if you wish to be truly humble, when you receive an admonition, receive it in good part, and thank the person who admonishes you. St. Chrysostom says, “When the just man is corrected, he is sorry for the error he has committed; but the proud man is sorry that the error should be known.” The saints, when they are accused, even wrongfully, do not justify themselves, except when to defend themselves is necessary to avoid giving scandal: otherwise they are silent, and offer all to God.

In the second place. when you receive any affront, suffer it patiently, and increase in love towards the person who has ill-treated you. This is the touchstone by which you may know whether a person is humble and holy. If he resents an injury, even though he may work miracles, you may say that he is an empty reed. Father Balthazar Alvarez said that the time of humiliation is the time to gain treasures of merits. You will gain more by peaceably suffering contempt, than you could do by fasting ten days on bread and water. Humiliations which we inflict on ourselves are good; but those which we accept from the hands of others are worth much more, because in these last there is less of self and more of God; therefore, when we know how to bear them the merit is greater. But what can a Christian pretend to do if he cannot bear to be despised for the sake of God? How much contempt did not Jesus Christ suffer for us! Buffetings, derisions, scourging, and spitting in his face! Ah! if we loved Jesus Christ, not only should we not show resentment for injuries, but we should rejoice at seeing ourselves despised as Jesus Christ was despised.

2. The Practice of Mortification.

If any man will come after Me, let him deny himself, and take up his cross, and follow Me.⁴ This is all that any one who wishes to be a follower of Jesus Christ has to do. The denying of one’s self is the mortification of self-love. Do we wish to be saved? We must then conquer all to make sure of all. How miserable is the soul that allows itself to be guided by self-love! Mortification is of two kinds—internal and external: by interior mortification we have to study to conquer. our passions, and especially our most predominant one. A person who does not overcome his predominant passion is in great danger of being lost; whereas he who has overcome that will easily conquer all the others. Some, however, allow one vice to predominate in themselves, and think that they are good, because they do not see in themselves vices which others have. But what does it matter?” says St. Cyril: “one leak is sufficient to sink the ship.” Nor will it suffice to say, I cannot abstain from this vice;” a resolute will conquers all; that is, of course, with the assistance of God, who will never fail us.

External mortification has to do with conquering the sensual appetites. Worldly people call the saints cruel when they deny their bodies all satisfaction of the senses and chastise them with hair-shirts, disciplines, and other penances. “But,” says St. Bernard, “they are in reality much more cruel to themselves, who condemn themselves to burn forever in hell-fire for the sake of the short and miserable pleasures of this life.” Others say that all forbidden pleasures should be denied to the body; but they despise external mortifications, saying, that interior mortification is what is required; that is, the mortification of the will. Yes, it is principally necessary to mortify the will, but the mortification of the flesh is also necessary; because, when the flesh is not mortified, it will be hard to be obedient to God. St. John of the Cross said, that any one who taught that external mortification was not necessary, ought not to be believed, even though he worked miracles. But let us come to the practice of it.

In the first place, the eyes must be mortified. The first arrows which wound the soul, and often kill it, enter through the eyes. The eyes are, as it were, grappling-irons of hell, which drag souls, as if by main force, into sin. A certain Pagan philosopher voluntarily put out his eyes to free himself from impurity. It is not lawful for us to pluck out our eyes, but we ought to make them blind by means of mortification; otherwise we shall find it difficult to keep ourselves chaste. St. Francis de Sales said: “You must close the gates, if you do not wish the enemy to enter into the citadel.” We must then abstain from looking at any object that may give occasion to temptation. St. Aloysius Gonzaga did not dare to raise his eyes to look even at his own mother; and when by chance our eyes light on some dangerous object, let us take care not to fix them on it. “It is not so much the mere seeing,” says St. Francis de Sales, “but the inspecting and continuing to look, that is the cause of ruin.” Let us then be very careful in mortifying our eyes; because many are now in hell on account of sins committed with the eyes.

In the second place, we must mortify our tongue, by abstaining from words of detraction, or of abuse, or of obscenity. An impure word spoken in conversation, even in jest, may prove a scandal to others, and be the cause of a thousand sins arising from it. And it should be observed, that sometimes a word of double meaning, said in a witty way, does more harm than a word openly impure.

In the third place, we must mortify the taste. St. Andrew Avellini said that, in order to begin to live a good Christian life, a man must begin by the mortification of his palate. And St. Francis de Sales said: “We must eat to live, not live to eat.” Many seem to live only to eat, and thus they destroy the health both of their soul and body. For the most part costiveness, diarrhœa, and other illnesses are caused by the vice of gluttony. But the worst is, that intemperance in eating and drinking is often the cause of incontinence. Cassian writes that it is impossible that a man who is satiated with food and heating drinks—as wine, brandy, and the like—should not feel many impure temptations. “But how is this?” says such a one; “must I eat no more?” Yes, my good friend, we must eat to preserve our life, but like rational beings, not as brutes. Especially if you desire to be free from impure temptations, abstain from eating overmuch meat, and from overmuch wine. The Scripture says: Give not wine to kings.⁵ By a king is meant one who brings his flesh under the dominion of reason. Much wine makes us lose our reason, and involves not only the vice of drunkenness, which is certainly a mortal sin, but also that of impurity. Regret not having sometimes to fast or to abstain, especially on a Saturday, in honor of the Most Holy Mary. Many do so on bread and water; this you can at least do on the vigils of the seven principal feasts of Our Lady. I pray you to observe at least the fasts of obligation. Some go beyond fifteen or twenty ounces at collation, and say: “It is sufficient if I am not satisfied.” No, it is not enough; the most that can be taken on the evenings of fast days of obligation is eight ounces; and even that has grown up by custom; for in olden times food could be taken only once a day.

In the fourth place, we must mortify our hearing and our touch: the hearing, by avoiding listening to immodest and scandalous conversations; the touch, by using all possible caution, as well in regard to others as in regard to ourselves. Some say it is nothing, that they only do it in jest; but who, I ask, would play with fire?

3. The Practice of Charity towards our Neighbor.

He who loves God, loves his neighbor also; but he who loves not his neighbor, neither does he love God; for the divine precept says, That he who loveth God, loves also his brother.⁶ We must also love our neighbor in heart as well as in deed. And how much are we to love him? Here is the rule: Love the Lord thy God with thy whole soul, . . . and thy neighbor as thyself.⁷ We must, then, love God above all things. and more than ourselves; and our neighbor as ourselves. So that, as we desire our own good, and take delight in it when we have it, and, on the contrary, are sorry for any evil that may happen to us, so also we must desire our neighbor’s good, and rejoice when he obtains it; and, on the other hand, we must be sorry for his misfortunes. So, again, we must neither judge nor suspect evil of our neighbor, without good grounds. And this is what constitutes interior charity.

External charity consists in our words and actions towards our neighbor. As to words, first we must abstain from the least shadow of detraction. A detractor is hateful to God and man. On the contrary, he who speaks well of every one is beloved by God and men; and when the fault cannot be excused, we must at least excuse the intention. Secondly, let us be careful not to repeat to any one the evil that has been said of him by another; because sometimes long enmities and revenge arise from such things. The Scripture says, he who sows discord is hated by God. Thirdly, we must take care not to wound our neighbor, by saying anything that may hurt him; even were it only in jest. Would you like to be laughed at in the same way as you laugh at your neighbor? Fourthly, let us avoid disputes: sometimes on account of a mere trifle quarrels are begun, which end in abuse and rancor. We have also to guard against the spirit of contradiction, which some indulge when they gratuitously set themselves to contradict everything. On such occasions give your opinion, and then be quiet. Fifthly, let us speak gently to all, even to our inferiors; therefore let us not make use of imprecations or abuse. And when our neighbor is angry with us, and is somewhat abusive, let us answer meekly, and the quarrel will be at an end: A mild answer breaketh wrath.⁸ And when we are annoyed by our neighbor, we must be careful not to say anything; because our passion will then make us go too far: it will make us exaggerate; but afterwards we shall certainly be sorry for it. St. Francis de Sales says, “I was never angry in my life, that I did not repent of it shortly afterwards.” The rule is to be silent as long as we feel ourselves disturbed. And when our neighbor continues to be irritated, let us reserve the correction till another time, even though it should be necessary; because for the moment our words would not convince, and would do no good.

With regard also to the charity of our actions towards our neighbor: first, it is practised by aiding him as we best may. Let us remember what the Scripture says: For alms deliver from all sin and from death, and will not suffer the soul to go into darkness.⁹ Almsgiving, then, saves us from sin and from hell. By alms is understood any assistance which it is in our power to render to our neighbor. The kind of almsgiving which is the most meritorious is to help the soul of our neighbor, by correcting him gently and opportunely, whenever we can. And let not us say with some, “What doth it signify to me?” It does signify to one who is a Christian. He who loves God, wishes to see him loved by all.

Secondly, we must show charity towards the sick, who are in greater need of help. Let us make them some little present, if they are poor. At least let us go and wait on them and comfort them, even though they should not thank us for doing so; the Lord will reward us.

Thirdly, we must above all show charity to our enemies. Some are all kindness with their friends; but Jesus Christ says, Do good to thou that hate you.¹⁰ By this you may know that a man is a true Christian, if he seeks to do good to those who wish him evil. And if we can do nothing else for those who persecute us, let us at least pray that God will prosper them, according as Jesus commands us: Pray for them that persecute you.¹¹ This is the way the saints revenged themselves. He who pardons any one who has offended him, is sure of being pardoned by God; since God has given us the promise: Forgive, and you shall be forgiven.¹² Our Lord said one day to the Blessed Angela of Foligno, that the surest sign of a soul being loved by God, is when it loves a person who has offended it.

Fourthly, let us also be charitable to our neighbors who are dead, that is, to the holy souls in purgatory. St. Thomas says, that if we are bound to help our neighbors who are alive, we are also bound to remember them when dead. Those holy prisoners are suffering pains which exceed all the sufferings of this life; and nevertheless are in the greatest necessity, since they cannot possibly help themselves. A Cistercian monk once said to the sacristan of his monastery; “Help me, brother, by your prayers, when I can no longer help myself.” Let us then endeavor to succor these holy souls, either by having Masses said for them, or by hearing Masses for them, by giving alms, or at least by praying, and applying indulgences in their behalf; they will show themselves grateful by obtaining great graces for us, not only when they reach heaven, if they arrive there sooner through our prayers, but also in purgatory.

4. The Practice of Patience.

St. James says, that patience is the perfect work of a soul: And patience hath a perfect work.¹³ It is by patience that we gain heaven. This earth is a place where we can gain merit; therefore it is not a place of rest, but of labors and sufferings; and it is for this end that God makes us live here, that by patience we may obtain the glory of paradise. Every one has to suffer in this world; but he who suffers with patience suffers less and saves himself, while he who suffers with impatience suffers more and is damned. Our Lord does not send us crosses that he may see us lost, as some impatient people say, but that we may be thereby saved, and inherit more glory in heaven. Sorrows, contradictions, and all other tribulations, when accepted with patience, become the brightest jewels in our heavenly crown. Whenever, then, we are in affliction, let us console ourselves and thank God for it, since it is a sign that God wishes us to be saved, by chastising us in this life, where the chastisements are but slight and short, so as not to punish us in the next, where the chastisements are cruel and eternal. Woe to the sinner who is prosperous in this life! it is a sign that God has reserved for him eternal punishment.

St. Mary Magdalene of Pazzi said: “All sufferings, however great, become sweet when we look at Jesus on the cross.” And St. Joseph Calasanctius: “He who cannot suffer for Jesus Christ, does not know how to gain Jesus Christ for his own.” He, then, who loves Jesus Christ bears patiently all external crosses—sickness, pains, dishonor, loss of parents and friends; and all interior crosses—afflictions, weariness, temptations, and desolation of spirit, and he bears them all in peace. On the other hand, he who is impatient and angry when he is in tribulation, what does he do? He does but increase his suffering, and adds to his punishments in the next life. St. Teresa says in her writings: “The cross is felt by those who drag it after them by force; but he who embraces it with a good will does not feel it.” Hence St. Philip Neri also said: “In this world there is no purgatory; it is either heaven or hell: he who bears tribulation with patience is in heaven, but he who does not, is in hell.” Let us proceed to the practice.

First, patience must be practised in sickness. The time of sickness is a time for testing the devotion of people, whether it is of lead or of gold. Some are pious and cheerful when they are in good health; but when they are visited by any illness, they lose their patience, complain of everything, and give themselves up to melancholy, and commit a thousand other faults. Their gold turns out to be lead. St. Joseph Calasanctius said: “If sick people were patient, we should hear no more complaints.” Some complain and say: “But as long as I am in this state, I cannot go to church, nor to Communion, nor to Mass; in short, I can do nothing.” You say you can do nothing. You do everything when you do the will of God. Tell me, why do you want to do those things you have named? Is it to please God? This is the good pleasure of God, that you should embrace with patience all you have to endure, and should leave everything else that you wish to do alone. “God is served,” writes St. Francis de Sales,” more by suffering than by any other works we can do.”

If our sickness be dangerous, then especially must we accept it with all patience, being willing to die should the end of our life be really at hand. Nor should we say: “But I am not now prepared; I should like to live a little longer to do penance for my sins.” And how do you know that if you were to live on you would do penance, and would not fall into greater sins? How many there are who, after recovering from some mortal illness, have become worse than they were before, and have been lost; while, perhaps, if they had died then, they would have been saved! If it is the will of God that you should leave this world, unite yourself to his holy will, and thank him for allowing you the help of the holy Sacraments. and accept death with tranquillity abandoning yourself into the arms of his mercy. This compliance with the divine will, by accepting death, will be sufficient to insure your eternal salvation.

In the second place, we must accept also with patience the death of our relatives and friends. Some on the death of a relative are so inconsolable, that they leave off saving their prayers, frequenting the sacraments, and all their devotions. Such a one goes so far as even to be angry with God, and to say: “Lord, why hast Thou done this?” What rashness is this! Tell me, what does all your grief profit you? Do you perhaps think to do pleasure to the dead person? No; what you are doing is displeasing to him as well as to God. He desires that, with regard to his death, you should become more united with God, and should pray for him if he is in purgatory.

In the third place, let us accept the poverty which God sends us. When you are in want even of the necessaries of life, say: “My God, Thou alone art sufficient for me.” One such act will gain treasures for us in paradise. He who possesses God has every good. In the same way let us embrace with patience the loss of property, the failure of our expectations, or even the loss of those who were helping us. Let us be resigned at such times to the will of God, and God will help us; and if he should not then help us as we should wish, let us be content with whatever he may do, because he will do it to try our patience, that he may enrich us with greater merits and the goods of heaven.

In the fourth place, we must accept patiently contempt and persecutions. You will say: “But what evil have I done, that I should be so persecuted? Why have I had to suffer such an affront?” ‘My brother, go and say this to Jesus Christ oh the cross, and he will answer: “And I, what have I done, that I should have to suffer such sorrow and ignominy, and this death of the cross?” If, then, Jesus Christ has suffered so much for the love of you, it is no great thing that you should suffer this little for the love of Jesus Christ. Particularly if you have ever during your life committed some grievous sin, think that you deserve to be in hell, where you would have to suffer much greater contempt and persecution from the devils. If also you should be persecuted for having done good, rejoice exceedingly. Hear what Jesus Christ says: Blessed are they that suffer persecution for justice’ sake.¹⁴ Let us be convinced of the truth of what the Apostle says, that he who would live united with Jesus Christ in this world must be persecuted.

In the fifth place, we must practise patience also in spiritual desolations, which are the heaviest afflictions for a soul that loves God. But God in this way proves the love of his beloved ones. At such times let us humble ourselves and be resigned to the will of God, putting ourselves entirely into his hands. Let us be most careful also not to leave off any of our devotions, our prayers, frequenting of the sacraments, our visits to the Blessed Sacrament, or our spiritual reading. As we do everything then with weariness and trouble, it seems to us to be all lost, but it is not so: while we persevere in all these things, we work without any satisfaction to ourselves; but it is very pleasing to God.

In the sixth and last place, we must practise patience in temptations. Some cowardly souls, when a temptation lasts a long time, are disheartened, and will sometimes even say: God, then, desires my damnation. No; God permits us to be tempted, not for our damnation, but for our advantage, that we may then humble ourselves the more, and unite ourselves more closely to him, by forcing ourselves to resist, redoubling our prayers, and thereby acquiring greater merits for heaven. And because thou wast acceptable to God, it was necessary that temptation should prove thee.¹⁵ Thus was it said to Tobias. Every temptation which we overcome gains for us fresh degrees of glory, and greater strength to resist future temptations. Nor does God ever permit us to be tempted beyond our strength: And God is faithful, who will not suffer you to be tempted above what you are able; but will make also with temptation issue, that you may be able to bear it.¹⁶

We should, however, beg our Lord to deliver us from temptations; notwithstanding, when they come, let us resign ourselves to his holy will, beseeching him to give us strength to resist. St. Paul was troubled with carnal temptations, and he prayed to God to deliver him from them; but the Lord said to him: My grace is sufficient for thee; for power is made perfect in infirmity.¹⁷ In sensual temptations especially the first precaution to be taken is to remove ourselves as far as possible from all occasions, and then immediately to have recourse to Jesus Christ for help, not trusting in our own strength. And when the temptation continues, let us not cease to pray, saying: “Jesus, help me! Mary, ever Virgin, assist me!” The mere invocation of these all-powerful names of Jesus and Mary will suffice to defeat the most violent assaults of hell. It is also of great use to make the sign of the cross on our forehead, or over our heart. By the sign of the cross, St. Anthony Abbot overcame similar attacks of the devil. It is also a very good thing to acquaint your spiritual father with your temptations. St. Philip Neri used to say: “A temptation which is manifested is half overcome.”

5 The Practice of Conformity to the Will of God.

All sanctity consists in loving God; and the love of God consists in fulfilling his holy will. In this is our life: And life in His good will.¹⁸ And he who is always united with the will of God is always in peace; for the divine will takes away the bitterness of every cross. By saying, God wills it so, God has so willed, holy souls find peace in all their labors: Whatsoever shall befall the just man, it shall not make him sad.¹⁹ You say: Everything goes wrong with me; God sends me all kinds of misfortunes. Things go wrong with you, my friend, because you make them go wrong; if you were to be resigned to the will of God, all would go well, and for your good. The crosses which God sends you are misfortunes, because you make them misfortunes; if you would take them with resignation, they would no longer be misfortunes, but riches for paradise. Ven. Balthazar Alvarez says: “He who in his troubles resigns himself with peacefulness to the divine will, runs to God post-haste.” Let us now come to the practice.

And first, let us resign ourselves in the sicknesses which befall us. Worldly people call illnesses misfortunes, but the saints call them visitations of God and favors. When we are ill we ought certainly to take remedies in order to be cured, but we should always be resigned to whatever God disposes. And if we pray for restoration to health, let it always be done with resignation, otherwise we shall not obtain the favor. But how much do we not gain when we are ill by offering to God all we suffer! He who loves God from his heart does not desire to be cured of his illness in order not to suffer, but he desires to please God by suffering. It was this love which made the scourge, the rack, and the burning pitch sweet to the holy martyrs. We must also be especially resigned in mortal sickness. To accept death at such a time, in order that the will of God may be fulfilled, merits for us a reward similar to that of the martyrs, because they accepted death to please God. He who dies in union with the will of God makes a holy death; and the more closely he is united to it, the more holy death does he die. The Venerable Blosius declares that an act of perfect conformity to the will of God at the hour of death not only delivers us from hell, but also from purgatory.

Secondly, we must also unite ourselves to the will of God with regard to our natural defects, as want of talents, being of low birth, weak health, bad sight, want of ability for affairs, and the like. All that we have is the free gift of God. Might he not have made us a fly or a blade of grass? A hundred years ago were we anything but nothingness? And what more do we want? Let it suffice that God has given us the power of becoming saints. Although we may have little talent, poor health, and may be poor and abject, we may very well become saints through his grace if we have the will. Oh, how many unfortunate beings have been damned on account of their talents, their health, high birth, riches or beauty! Let us then be content with what God has done for us; and let us thank him always for the good things he has given us, and particularly for having called us to the holy faith; this is a great gift, and one for which few are found to thank God.

Thirdly, we must resign ourselves in all adversities that may happen to us, as the loss of property, of our expectations, of our relatives; and in the attacks and persecutions we may meet with from men. You will say: But God does not will sin; how is it that I must resign myself when some one calumniates me, wrongs me, attacks and defrauds me? That cannot happen by the will of God. What a deception is this! God does not will the sin of such a one; he permits it: but, on the other hand, he does will the adversity which you suffer by means of this person. So that it is our Lord himself who sends you that cross, though it comes to you by means of your neighbor; therefore even in these cases you must embrace the cross as coming from God. Nor let us seek to find out a reason for such treatment. St. Teresa says: “If you are Willing to bear only those crosses for which you see a reason, perfection is not for you.”

Fourthly, we must be resigned in aridity of soul; if, when we say our prayers, make our Communions, visit the Blessed Sacrament; etc., all seems to weary and give us no comfort, let us be satisfied in knowing that we please God, and that the less satisfaction we feel ourselves in our devotions the more pleasure do we give him. At no time can we know better our own insufficiency and misery than in the time of aridity; and therefore let us humble ourselves in our prayers, and put ourselves with resignation into God’s hands, and say: “Lord, I do not deserve consolations; I desire nothing but that Thou have pity on me; keep me in Thy grace, and do with me what Thou wilt.” And so doing, we shall gain more in one day of desolation than in a month of tears and sensible devotion. And generally speaking, this should be the continual tenor of our prayers, offering ourselves to God, that he may do with us as he pleases; saying to him in our prayers, our Communions, and in the visit: “My God, make me do Thy will.” In doing the will of God we shall do everything. For this end let us accustom ourselves to have always on our lips the ejaculation: Fiat voluntas tua! “Thy will be done,” even in the least things we do; for instance, if we snuff out a candle, break a glass, or stumble over something, let us always repeat; “May the will of God be done!” When we lose any of our possessions, or when one of our relatives dies, or anything else of the same sort happens to us, let us say: “O Lord, it is Thy will, it is my will also.” And when we fear any temporal ill, let us say: “O Lord, I will whatever Thou willest.” Thus we shall be very pleasing in the sight of God, and shall be always in peace.

6. The Practice of Purity of Intention.

Purity of intention consists in doing everything with the sole view of pleasing God. The good or bad intention with which an action is performed renders it good or bad before God. St. Mary Magdalene of Pazzi says: “God rewards actions according to the amount of purity of intention with which they are done.” Let us examine the practice of it.

In the first place, in all our exercises (of devotion), let us seek God and not ourselves: if we seek our own satisfaction we cannot expect to receive any reward from God. And this holds good for all spiritual works. How many labor and exhaust themselves in preaching, hearing confessions, serving at the altar, and in doing other pious works; and because in these they seek themselves and not God, they lose all! When we seek neither approbation nor thanks from others for what we do, it is a sign that we work for God’s sake: as also when we are not vexed at the good we undertake not succeeding; or when we rejoice as much at any good that is done by others, as if it had been done by ourselves. Further, whenever we have done some good in order to please God, let us not torment ourselves in endeavoring to drive away vain-glory; if we are praised for it; it is enough to say: “To God be the honor and glory.” And let us never omit doing any good action which may be edifying to our neighbor, through fear of vain-glory. Our Lord wishes us to do good even before others, that it may be profitable to them: So let your light shine before men, that they may see your good works, and glorify your Father who is in heaven.²⁰ Therefore when you do good, have first the intention of pleasing God; and secondly, that also of giving a good example to your neighbor.

In the second place, in our bodily actions; whether we work, eat, drink, or amuse ourselves with propriety, let us do all in order to please God. Purity of intention may be called the heavenly alchemy, which changes iron into gold; by which is meant, that the most trivial and ordinary actions when done to please God become acts of divine love. St. Mary Magdalene of Pazzi used to say: “A person who performs all his actions with a pure intention will go straight to paradise.” A holy hermit, before putting his hand to any work, used to raise his eyes to heaven, and keep them fixed there for a short time; and when he was asked what he was doing, he answered: “I am taking my aim, so that I may not miss the mark.” Let us also do in like manner: before beginning any action, let us make sure of our aim, and say: “Lord, I do this to please Thee.”

7. Rules for avoiding tepidity.

Souls that make no account of venial sins, and give themselves up to tepidity, without a thought of freeing themselves from it, live in great danger. We do not here speak of those venial sins that are committed by mere frailty, such as useless or idle words, interior disquietudes, and negligence in small matters; but we speak of venial sins committed with full deliberation, above all when they are habitual. St. Teresa writes thus: “From all deliberate sin, howsoever small it may be, O Lord, deliver us!” Ven. Alvarez used to say: “Those little backbitings, dislikes, culpable curiosity, acts of impatience and intemperance, do not indeed kill the soul, but they so weaken it, that when any great temptation takes it unexpectedly, it will not have strength enough to resist, and will consequently fall.” So that as on the one hand deliberate venial sins weaken the soul, so on the other do they deprive us of the divine assistance; for it is but just that God should be sparing with those who are sparing towards him: He who soweth sparingly, shall also reap sparingly.²¹ And that is what a soul that has received special graces from God has the most reason to fear. Still more ought it to fear lest such faults should be caused by some passionate attachment, as of ambition, or avarice, or of aversion, or inordinate affection towards any person. It happens not unfrequently to souls that are in bondage to some passion, as it does to gamblers, who, after losing many times, at the last throw say, “Let us risk everything;” and so finish by losing all they have. In what a miserable state is that soul which is the slave of some passion; for passion blinds us, and lets us no longer see what we are doing. Let us now come to the practice of what we have to do, in order to be able to deliver ourselves from the wretched state of tepidity.

It is necessary in the first place to have a firm desire to get out of this state. The good desire lightens our labor, and gives us strength to go forward. And let us rest assured that he who makes no progress in the way of God will always be going back; and he will go back so far that at last he will fall over some precipice. Secondly, let us try to find out our predominant faults to Which we are most attached, whether it be anger, ambition, or inordinate affection to persons or things: a resolute will overcomes all with the help of God. Thirdly, we must avoid the occasion, otherwise all our resolutions will fall to the ground. And lastly, we must above all be diffident of our own strength, and pray continually with all confidence to God, begging him to help us in the danger in which we are, and to deliver us from those temptations by which we shall fall into sin; which is the meaning of the petition, Ne nos inducas in tentationem—“Lead us not into temptation.” He who prays obtains: Ask, and you shall receive.²² This is a promise of God, and can never fail; therefore we must always pray, always pray; and let us never leave off repeating, “We must pray always, we must pray always; my God help me, and that soon!”

8. The Practice of Devotion towards the Great Mother of God.

As regards this devotion, I hope that the reader is fully persuaded that, in order to insure eternal salvation, it is most important to be devout to the Most Holy Mary. And if he should wish to be still more convinced of it, I would beg him to read the book I have written, called The Glories of Mary. We shall here speak only of the practices you may observe, that you may obtain the protection of this sovereign Lady. First, every morning and evening, when you rise and before you go to bed, say three Hail Marys, adding this short prayer: “By thy pure and immaculate conception, O Mary, make me pure in body and holy in soul!” And put yourself beneath her mantle, that she may keep you that day or that night from sin. And every time you hear the clock strike, say a Hail Mary; do the same whenever you go in or out of the house, and when you pass by any picture or statue of the Blessed Virgin. So also when you begin and finish any of your occupations, such as your study, work, eating, or sleeping, never omit to say a Hail Mary. Secondly, say the Rosary, meditating on the mysteries, every day, at least five decades. Many devout people also say the Office of Our Lady; it would be well to say at least the Little Office of the Name of Mary, which is very short, and composed of five short psalms. Thirdly, say an Our Father and Hail Mary every day to the ever-blessed Trinity in thanksgiving for the graces that have been bestowed upon Mary. The Blessed Virgin herself revealed to a person that this devotion was very pleasing to her. Fourthly, fast on bread and water every Saturday in honor of Mary, or at least on the vigils of her seven feasts; or at least fast in the ordinary way, or eat only of one dish, or abstain from something you like. In short, make use of some kind of mortification on Saturdays, and on the above-named vigils, for the sake of this Queen, who, as St. Andrew of Crete says, repays these little things with great graces. Fifthly, pay a visit every day to some image of your patroness, and ask her to give you holy perseverance and the love of Jesus Christ. Sixthly, let no day pass without reading a little about Our Lady, or else say some prayer to this Blessed Virgin. For this purpose we have here put seven prayers to Mary, for the seven days of the week (see Chap. II. §7). Seventhly, make the novenas for the seven principal feasts of Mary, and ask your confessor to tell you what devotions and mortifications you should practise during those nine days: say at least nine Hail Marys and Glory be to the Father, and beg her each day of the novena to give you some special grace that you need. Lastly, often recommend yourself to this divine Mother during the day, and particularly in time of temptation, saying at such times, and often repeating with great affection, “Mary, help me! help me, my Mother!” And if You love Mary, try to promote devotion to this great Mother of God among your relatives friends, and servants.

9. On the Practice of Certain Means by which we may acquire the Love of Jesus Christ.

Jesus Christ ought to be our whole love. He is worthy of it, both because he is a God of infinite goodness, and because he has loved us to such an excess, that he died for us. Oh, how great are our obligations to Jesus Christ! All the good we enjoy, all our inspirations, calls, pardons, helps, hopes, consolations, sweetnesses, and loving affections, come to us through Jesus Christ. Let us see by what means we are to acquire this love of Jesus Christ.

In the first place, we must desire to have this love of Jesus Christ, and we must, therefore, often ask him to give it us, especially in our prayers, in our Communions, and in the visit to the Blessed Sacrament. And this grace must also be sought for at the hands of the ever-blessed Mary, from our guardian angel and our holy patrons, that they may enable us to love Jesus Christ. St. Francis de Sales says that the grace of loving Jesus Christ contains all other graces in itself; because he who truly loves Jesus Christ cannot be wanting in any virtue.

In the second place, if we wish to acquire the love of Jesus Christ, we must detach our hearts from all earthly affections; divine love will find no place in a heart that is full of this world. St. Philip Neil used to say; “The love we give to creatures is all so much taken from God.”

In the third place, we must often exercise ourselves, especially when we pray, in making acts of love to Jesus Christ. Acts of love are the fuel with which we keep alive the fire of holy charity. Let us make acts of love and complacency, saying;,” My Jesus, I rejoice that Thou art infinitely happy, and that Thy eternal Father loves Thee as much as himself!” Of benevolence; “I wish my Jesus, that all could know and love Thee!” Of predilection, as: “My Jesus, I love Thee more than all things! I love Thee more than myself!” Let us also often make acts of contrition, which are called acts of sorrowful love.

In the fourth place, if any one wishes to make sure of being inflamed with love towards Jesus Christ, let him often try to meditate on his Passion. It was revealed to a holy solitary, that no exercise was more efficacious in enkindling love, than the consideration of the sufferings and ignominy which Jesus Christ endured for love of us. I say, it is impossible that a soul, meditating often on the Passion of Christ, should be able to resist his love. It was for this that, although he could have saved us by one drop of his blood, nay even by a single prayer, he chose to suffer so much, and to shed all his blood, that he might attract all hearts to love him; therefore he who meditates on his Passion does what is very agreeable to him. Do you, then, often make your meditation on the Passion of our Lord Jesus Christ. Do so at least every Friday, the day on which he died for the love of us. For this purpose I have written many meditations on the Passion of our Lord Jesus Christ, especially the Darts of Fire,²³ which speak of the love which Jesus Christ has borne us in the great work of our redemption.

1“Deus superbis resistit; humilibus autem dat gratiam.” – James, iv. 6.

2“Cum metu et tremore vestram salutem operamini.” – Phil. ii. 12.

3“Discite a me, quia mitis sum et humilis corde.” – Matt. xi. 29.

4“Si quis vult post me venire, abneget semetipsum, et tollat crucem suam. et sequatur me.” – Matt. xvi. 24.

5“Noli regibus dare vinum.” – Prov. xxxi. 4.

6“Qui diligit Deum, diligat et fratrem suum.” – John, iv. 2.

7“Diliges Dominum Deum tuum ex toto corde tuo: . . . et proximum tuum sicut teipsum.” – Luke. x. 27.

8“Responsio mollis frangit iram.” – Prov. xv. 1.

9“Eleemosyna ab omni peccato et a morte liberat, et non patietur animam ire in tenebras.” – Tob. iv. 11.

10“Benefacite his qui oderunt vos.” – Matt v. 44.

11“Orate pro persequentibus et calumniantibus vos.” – Matt. v. 44.

12“Dimittite, et dimittemini.” – Luke, vi. 37.

13“Patientia autem opus perfectum habet.” – James. i. 4.

14“Beati, qui persecutionem patiuntur propter justitiam.” – Matt. v. 10.

15“Quia acceptus eras Deo, necesse fuit ut tentatio probaret te.” – Tob. xii. 13.

16“Fidelis autem Deus est, qui non patietur vos tentari supra id quod potestis: sed faciet etiam cum tentatione proventum.” – 1 Cor. x. 13.

17“Sufficit tibi, Paule, gratia mea; nam virtus in infirmitate perficitur.” – 2 Cor. xii. 9.

18“Et vita in voluntate ejus.” – Ps. xxix. 6.

19“Non contristabat iustum, quidquid ei acciderit.” – Prov. xii. 21.

20“Sic luceat lux vestra coram hominibus, ut videant opera vestra bona, et glorificent Patrem vestrum.” – Matt. v. 16.

21“Qui parce seminat, parce et metet.” – 2 Cor. ix. 6.

22“Petite et accipietis.” – John. xvi. 24.

23These will be found in Volume IV. of the ascetical works. – ED.

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A Christian’s Rule of Life - Chapter 2

CHAPTER II.
ACTS AND PRACTICES OF PIETY.

1. Acts and Different Prayers on rising in the Morning, and during the Day.

On rising make the sign of the cross, and then say:

My God, I adore Thee and love Thee with all, my heart. I thank Thee for all Thy benefits, and especially for having preserved me this night. I offer Thee whatever I may do or suffer this day, in union with the actions and sufferings of Jesus and of Mary, with the intention of gaining all the indulgences I can gain.

I resolve to avoid all sin this day, and especially such a one (it is good to make a resolution, particularly about the fault into which we fall the oftenest); and I beg of Thee to give me perseverance for the love of Jesus Christ. I resolve to conform myself to Thy holy will, and particularly in those things that are contrary to my inclination, saying always: Lord, Thy will be done.

My Jesus! keep Thy hand over me this day. Most Holy Mary! take me beneath thy mantle. And do Thou, Eternal Father, help me, for the love of Jesus and Mary! O my angel guardian and my patron saints, assist me. An Our Father and a Hail Mary and the Creed, with three Hail Marys in honor of the purity of Mary.

When you begin any work or study, say: Lord! I offer Thee this work. When you eat: My God, bless this food and me, that I may commit no fault about it; and may all be for Thy glory. After having eaten: I thank Thee, Lord! for having done good to one who was Thy enemy. When the clock strikes: My Jesus! I love Thee: never permit me to offend Thee again, and let me never be separated from Thee. In adverse circumstances: Lord, since Thou hast so willed it, I will it also. In time of temptation often repeat: Jesus and Mary! When you know or doubt of some fault or sin you have committed, say immediately: My God! I repent of having offended Thee, O Infinite Goodness! I will do so no more. And if it was a grievous sin, confess it at once.

It would be a good thing for parents and masters and mistresses to make the children and those under them learn these acts by heart, that they may use them afterwards throughout life.

2. Method of making Mental Prayer.

Mental prayer consists of three parts; the preparation, the meditation, and the conclusion. The preparation consists of three acts: one of faith in the presence of God; of humility, with a short act of contrition; and of prayer to be enlightened: saying as follows, for the first: My God, I believe that Thou art present with me, and I adore Thee with all the affection of my soul. For the second: O Lord, by my sins I deserve to be now in hell; I repent, O Infinite Goodness! with my whole heart, of having offended Thee. For the third: My God, for the love of Jesus and Mary, give me light in this prayer, that I may profit by it. Then say a Hail Mary to the Most Blessed Virgin, that she may obtain light for us; and a Glory be to the Father, to St. Joseph, to your angel, and to your patron saint, for the same end. These acts should be made with attention, but briefly; and then you go on directly to the meditation.

In the meditation you can always make use of some book,¹ at least at the beginning, and stop where you find yourself mostly touched. St. Francis de Sales says that in this we should do as the bees, which settle on a flower as long they find any honey in it, and then pass on to another. It should also be observed, that the fruits to be gained by meditation are three in number: to make affections, to pray, and to make resolutions; and in these consists the profit to be derived from mental prayer. After you have meditated on some eternal truth, and God has spoken to your heart, you must also speak to God; and first, by forming affections, be they acts of faith, of thanksgiving, of humility, or of hope; but above all, repeat the acts of love and contrition. St. Thomas says, that every act of love merits for us the grace of God and paradise: “Every act of love merits eternal life.”² Each act of contrition obtains the same thing. Acts of love are such as these: My God, I love Thee above all things! I love Thee with all my heart! I desire to do Thy will in all things. I rejoice that Thou art infinitely happy! and the like. For an act of contrition it is enough to say: O Infinite Goodness, I repent of having offended Thee!

In the second place, you must pray; ask God to enlighten you, to give you humility or other virtues, to grant you a good death and eternal salvation; but above all, his love and holy perseverance. And when the soul is in great aridity, it is sufficient to repeat: My God, help me! Lord, have mercy on me! My Jesus, have mercy! and if you do nothing but this, your prayer will succeed exceedingly well.

In the third place, before finishing your prayer, you must form a particular resolution; as, for instance, to avoid some occasion of sin, to bear with an annoyance from some person, to correct some fault, and the like.

Finally, in the conclusion, three acts are to be made: in the 1st, we must thank God for the inspirations we have received; in the 2d, we must make a determination to observe the resolutions we have made; in the 3d, we must ask God, for the love of Jesus and Mary, to help us to keep our resolution. The prayer concludes by the recommendation of the souls in purgatory, the prelates of the Church, sinners, and all our relatives and friends, for which we may say an Our Father and a Hail Mary. St. Francis of Sales exhorts us to choose some thought which may have struck us more especially in our prayer, that we may remember it during the rest of the day.

3. Acts to be made by Way of Preparation and Thanksgiving both for Confession and Communion.

Before confessing, the penitent should beg for light from God to enable him to know what sins he has committed, and to obtain the grace of a true sorrow and purpose of amendment. He should also particularly recommend himself to Our Lady of Sorrows, that she may obtain contrition for him. Then he may make the following acts:

Act before Confession.

O God of infinite majesty, behold at Thy feet a traitor, who has offended Thee over and over again, but who now humbly seeks forgiveness. O Lord, reject me not; Thou dost not despise a heart that humbles itself: A contrite and humbled heart, O God, Thou wilt not despise.³ I thank Thee that Thou hast waited for me till now, and hast not let me die in sin, casting me into hell, as I deserved. Since Thou hast waited for me, my God, I hope that, by the merits of Jesus Christ, Thou wilt pardon me in this confession for all the offences I have committed against Thee; I repent, and am sorry for them, because by them I have merited hell and lost paradise. But above all, it is not so much on account of hell which I have merited, but because I have offended Thee, O Infinite Goodness! that I am sorry from the bottom of my heart. I love Thee, O Sovereign Good! and because I love Thee, I repent of all the insults I have offered Thee. I have turned my back upon Thee; I have not respected Thee; I have despised Thy grace and Thy friendship. O Lord! I have lost Thee by my own free-will; forgive me all my sins for the love of Jesus Christ, now that I repent with all my heart; I hate, detest, and abominate them above every evil. And I repent not only of mortal sins, but also of venial sins, because these are also displeasing to Thee. I resolve for the future, by Thy grace, never more wilfully to offend Thee. Yes, my God, I will rather die than ever sin again.

And if a person confesses a sin into which he has often relapsed, it is a good thing to resolve particularly not to fall into it again, by promising to avoid the occasion of it; and to take the means pointed out by the confessor, or such as he may himself judge to be most efficacious for correcting himself of it.

Act after Confession.

My dear Jesus! how much do I not owe Thee. By the merits of Thy blood I hope that I have this day been pardoned. I thank Thee above all things. I hope to reach heaven, where I shall praise Thy mercies forever. My God, if I have hitherto lost Thee so often, I now desire to lose Thee no more. From this day forward I will change my life in earnest. Thou dost merit all my love; I will love Thee truly; I will no longer see myself separated from Thee. I have promised Thee this already; now I repeat my promise of being ready to die rather than offend Thee again. I promise also to avoid all occasions of sin, and to use such means as will prevent me from falling again. My Jesus, Thou knowest my weakness: give me grace to be faithful to Thee till death, and to have recourse to Thee when I am tempted. Most holy Mary, help me! Thou art the mother of perseverance; I place my hope in thee.

Preparation for Communion.

There is no means more efficacious in freeing us from our sins, and in enabling us to advance in the love of God, than Holy Communion. Why is it, then, that some souls find themselves always in the same tepidity, and committing the same faults, notwithstanding the many Communions they make? This happens through the want of a proper disposition and preparation. Two things are requisite for this preparation. The first is to disengage our heart from all affections which are an impediment to the divine love. The second is to have a great desire to love God. And this, says St. Francis de Sales, should be our chief intention when we communicate, namely, to increase in divine love. Out of love alone, says the saint, ought our God to be received, who out of love alone gives himself to us. For this end let us make the following acts.

Acts before Communion.

My beloved Jesus, true Son of God, who didst die for me on the cross in a sea of sorrow and ignominy, I firmly believe that Thou art present in the Most Holy Sacrament; and for this faith I am ready to give my life.

My dear Redeemer, I hope by Thy goodness, and through the merits of Thy blood, that when Thou dost come to me this morning, Thou wilt inflame me with Thy holy love, and wilt give me all those graces which I need to keep me obedient and faithful to Thee till death.

Ah, my God! true and only lover of my soul, what couldst Thou do more to oblige me to love Thee? Thou wert not satisfied, my love, with dying for me, but Thou wouldst also institute the Most Holy Sacrament, making Thyself my food, and giving Thyself all to me; thus uniting Thyself most closely to such a miserable and ungrateful creature. Thou dost Thyself invite me to receive Thee, and dost greatly desire that I should receive Thee. O infinite Love! A God gives himself all to me! O my God, O infinite love, worthy of infinite love, I love Thee above all things; I love Thee with all my heart; I love Thee more than myself, more than my life; I love Thee because Thou art worthy of being loved; and I love Thee also to please Thee, since Thou dost desire my love! Depart from my soul, all ye earthly affections; to Thee alone, my Jesus, my treasure, my all, will I give all my love. This morning Thou dost give Thyself all to me, and I give myself all to Thee. Permit me to love Thee; for I desire none but Thee, and nothing but what is pleasing to Thee. I love Thee, O my Saviour, and I unite my poor love to the love of all the angels and saints, and of Thy Mother Mary, and the love of Thy Eternal Father! Oh, that I could see Thee loved by all! Oh, that I could make Thee loved by all men, and loved as much as Thou dost deserve!

Behold, O my Jesus, I am now about to draw near to feed on Thy most sacred Flesh! Ah, my God, who am I? and who art Thou? Thou art a Lord of infinite goodness, and I am a loathsome worm, defiled by so many sins, and who have driven Thee out of my soul so often.

Domine, non sum dignus. Lord, I am not worthy to remain in Thy presence; I ought to be in hell forever, far away, and abandoned by Thee. But out of Thy goodness Thou callest me to receive Thee: behold, I come, I come humbled and in confusion for the great displeasure I have given Thee, but trusting entirely to Thy mercy and to the love Thou hast for me. I am exceedingly sorry, O my loving Redeemer. for having so often offended Thee in time past! Thou didst even give Thy life for me; and I have so often despised Thy grace and Thy love, and have exchanged Thee for nothing. I repent, and am sorry with all my heart for every offence which I have offered Thee, whether grievous or light, because it was an offence against Thee, who art infinite goodness. I hope Thou hast already pardoned me; but if Thou hast not yet forgiven me, pardon me, my Jesus, before I receive Thee. Ah, receive me quickly into Thy grace, since it is Thy will soon to come and dwell within me.

Come, then, my Jesus, come into my soul, that sighs after Thee. My only and infinite good, my life, my love, my all, I would desire to receive Thee this morning with the same love with which those souls who love Thee most have received Thee, and with the same fervor with which Thy Most Holy Mother received Thee; to her Communions I wish to unite this one of mine. O Blessed Virgin, and my Mother Mary, give me Thy Son; I intend to receive him from thy hands! Tell him that I am thy servant, and thus will he press me more lovingly to his heart now that he is coming to me.

Acts after Communion.

The time after Communion is a precious time for gaining treasures of grace, because the acts and prayers made whilst the soul is thus united with Jesus Christ have more merit: and are of more value, than when they are made at any other time. St. Teresa says that our Lord then dwells in the soul enthroned as on a mercy-seat, and speaks to it in these words: My child, ask of me what you will; for this end am I come to you to do you good. Oh, what great favors do those receive who converse with Jesus Christ after Communion! The Ven. F. Avila never omitted to remain two hours in prayer after Communion; and St. Aloysius Gonzaga continued his thanksgiving for three days. Let the communicant, then, make the following acts, and try during the rest of the day to go on making acts of love and prayer, in order to keep himself united with Jesus Christ, whom he has received in the morning.

Behold, my Jesus, Thou art come, Thou art now within me, and hast made Thyself all mine. Be Thou welcome, my Beloved Redeemer: I adore Thee, and cast myself at Thy feet; I embrace Thee, I press Thee to my heart, and thank Thee for that Thou hast deigned to enter into my breast.. O Mary, O my patron saints, O my guardian angel, do you all thank him for me! Since then, O my Divine King! Thou art come to visit me with so much love, I give Thee my will, my liberty, and my whole self. Thou hast given Thyself all to me, I will give myself all to Thee; I will no longer belong to myself; from this day forward I will be Thine, and altogether Thine. I desire that my soul, my body, my faculties, my senses, should be all Thine, that they may be employed in serving and pleasing Thee, To Thee I consecrate all my thoughts, my desires, my affections, and all my life. I have offended Thee enough, my Jesus; I desire to spend the remainder of my life in loving Thee who hast loved me so much.

Accept, O God of my soul, the sacrifice which I, a miserable sinner, make to Thee, and who desires only to love and please Thee, Work Thou in me, and dispose of me, and of all things belonging to me, as Thou pleasest. May Thy love destroy in me all those affections which are displeasing to Thee, that I may be all Thine, and may live only to please Thee!

I ask Thee, not for goods of this world, for pleasures, for honors; give me, I pray Thee, by the merits of Thy Passion, O my Jesus, a constant sorrow for my sins! Enlighten me, and make me know the vanity of worldly goods, and how much Thou dost deserve to be loved. Separate me from all attachment to the world, and bind me entirely to Thy love, that from henceforth my will may neither seek nor desire anything but what Thou willest. Give me patience and resignation in infirmities, in poverty, and in all those things which are contrary to my self-love. Make me gentle towards those who despise me. Give me a holy death. Give me Thy holy love. And, above all, I pray Thee to give me perseverance in Thy grace till death; never permit me to separate myself from Thee again: Jesu dulcissime, ne permittas me separari a Te. And I also ask of Thee the grace always to have recourse to Thee, and to invoke Thy aid, O my Jesus, in all my temptations; and the grace to ask Thee always for holy perseverance.

O Eternal Father, Thy Son Jesus Christ has promised me that Thou wilt grant me everything that I shall ask Thee in his name: If you ask the Father anything in My name, He will give it you.⁴ In the name, therefore, and by the merits of this Son, I ask for Thy love and holy perseverance, that I may one day love Thee in heaven with all my strength, and sing Thy mercies forever, secure of never more being separated from Thee.

O most holy Mary, my mother and try hope, obtain for me these graces which I so desire; as also a great love for thee, my Queen: may I always recommend myself to thee in all my necessities!

4. Method of hearing Mass.

The same action is performed in the Mass as was accomplished on Calvary, except that there the blood of Jesus Christ was really shed, while on the altar it is shed mystically; but in the Mass the merits of the Passion of Jesus are applied to each one in particular. To hear Mass, therefore, with great fruit, we must pay attention to the ends for which it was instituted, namely; 1. To honor God. 2. To thank him for his benefits. 3 To satisfy for our sins. 4. To obtain graces. For this reason you may use the following prayer during Mass.⁵

Eternal Father, in this Sacrifice I offer to Thee Thy Son Jesus, with all the merits of his Passion: 1. In honor of Thy majesty. 2. In thanksgiving for all the favors Thou hast hitherto shown me, and for all those which I hope to receive for all eternity. 3. In satisfaction for my sins, and for those of all the living and dead. 4. To obtain eternal salvation, and all the graces that are necessary for me to gain it.

At the elevation of the Host: My God, for the love of this Thy Son, pardon me and give me holy perseverance. At the elevation of the Chalice: By the Blood of Jesus, give me Thy love and a holy death. At the Communion of the priest make a spiritual Communion saying: My Jesus, I love Thee, and desire to possess Thee. I embrace Thee, and I will never more separate myself from Thee.

5. Acts to be made in Visiting the Most Holy Sacrament and the Divine Mother.

My Lord Jesus Christ, who, for the love Thou bearest to mankind, dost remain night and day in this Sacrament, full of pity and love, awaiting, calling, and receiving all who come to visit Thee; I believe that Thou art present in the Sacrament of the Altar; I adore Thee from the depths of my own nothingness; I thank Thee for the many graces Thou hast given me, and especially for having given me Thyself in this Sacrament; for having given me Mary Thy Mother as my advocate, and for having called me to visit Thee in this church. I salute Thy most amiable and most loving heart; and I do so, first, in thanksgiving for this great gift; secondly, to atone for all the insults Thou hast received in this Sacrament from all infidels, heretics, and bad Catholics; thirdly, I intend in this visit to adore Thee in all those places where Thou, thus veiled in the Most Holy Sacrament, art least reverenced and most abandoned. My Jesus, I love Thee with my whole heart. I am sorry that I have hitherto so often offended Thy infinite goodness. With the help of Thy grace, I resolve to displease Thee no more; and, unworthy as I am, I now consecrate myself wholly to Thee; I renounce and give to Thee my will, my affections, my desires, and all that is mine. Henceforward do with me, and all that belongs to me, whatsoever Thou pleasest. I ask for nothing but Thee and Thy holy love, final perseverance, and a perfect fulfilment of Thy will. I recommend to Thee the souls in purgatory, especially those who were most devout,to this Most Holy Sacrament, and to Most Holy Mary. I also recommend to Thee all poor sinners. And lastly, my beloved Saviour, I unite all my affections to those of Thy most loving heart; and thus united, I offer them to Thy Eternal Father; and in Thy name I beseech him to accept and grant them.

While Visiting any Image of the Ever-Blessed Virgin.

Most holy immaculate Virgin Mary, my Mother, I, the most miserable of sinners, have this day recourse to thee, the Mother of my Lord, the Queen of the universe, the advocate, the hope, the refuge of sinners I worship thee, O great Queen, and I thank thee for the many favors thou hast hitherto obtained for me; especially for having delivered me from Hell, which I have so often deserved. I love thee, O most amiable Lady, worthy of all love and for the love I bear thee, I promise to serve thee always, and to do everything in my power to make others serve thee also. In thee do I hope; I place my salvation in thy hands. Accept me for thy servant, receive me under thy mantle, O Mother of Mercy! Thou art all-powerful with God; free me, then, from all temptations, or at least obtain for me strength to conquer them as long as I live. From thee I beg a true love of Jesus Christ; and by thy help I hope for a good death. I beseech thee, Mother, by the love thou bearest to God, that thou wilt always help me, but especially at the last moment of my life. Leave me not till thou shalt see me safe in heaven, blessing thee, and singing thy mercies for all eternity. Amen. This is my hope. So may it be!

6. Christian Acts, to be made in the Evening before going to Bed.

Before going to rest, make your examination of conscience in the following manner: First thank God for all the favors you have received; then cast a glance over all the actions you have done and the words you have spoken during the day, repenting of all the faults you have committed. Afterwards make the Christian acts in the following manner:

Act of Faith.

O my God, who art infallible truth, because Thou hast revealed it to Thy Church, I believe all that she proposes to my belief! I believe that Thou art my God, the Creator of all things; that Thou dost reward the just with an eternal paradise, and dost punish the wicked in hell for all eternity. I believe that Thou art one in essence, and three in persons, namely, Father, Son, and Holy Ghost. I believe in the Incarnation and death of Jesus Christ. I believe, in fine, all that the Holy Church believes. I thank Thee for having made me a Christian; and I protest that I will live and die in this holy faith.

Act of Hope.

O my God, confiding in Thy promises, because Thou art powerful, faithful, and merciful. I hope through the merits of Jesus Christ to obtain pardon of my sins, final perseverance, and the glory of paradise.

Act of Love and Contrition.

O my God, because Thou art infinite goodness, worthy of infinite love, I love Thee with all my heart above all things; and for the love of Thee I love my neighbor also. I repent with all my heart, and am sorry above all things for all my sins, because by them I have offended Thy infinite goodness. I resolve, by the help of Thy grace, which I beseech Thee to grant me now and always, rather to die than ever to offend Thee again. I purpose, also, to receive the holy Sacraments during my life, and at the hour of my death.⁶

Conclude the whole by saying the Rosary and the litany of the Blessed Virgin.

7. Devout Prayers to Jesus and Mary to obtain the Graces necessary for Salvation.

Prayer to Jesus Christ, to obtain His Holy Love.

My crucified Jesus, I confess Thee to be the true Son of God and my Saviour. I adore and thank Thee for the death Thou didst suffer for me. My dear Redeemer, if I have hitherto done nothing but offend Thee, I am now sorry for it above all things, and I desire nothing but to love Thee. Thou hast promised to hear those who pray to Thee; by the merits of Thy Passion, I ask Thee to give me Thy holy love. Ah, draw my heart entirely to Thyself, that from this day forward I may love Thee with all my strength, and may love none other but Thee; and so may I one day come to love Thee for all eternity in paradise.

Prayer to obtain Final Perseverance.

O sovereign and eternal God, I thank Thee for having created me; for having redeemed me by means of Jesus Christ; for having made me a Christian by calling me to the true faith, and giving me time to repent after the many sins I have committed. O Infinite Goodness, I love Thee above all things; and I repent with all my heart of all my offences against Thee. I hope Thou hast already pardoned me; but I am continually in danger of again offending Thee. For the love of Jesus Christ, I beg of Thee holy perseverance till death. Thou knowest my weakness; help me, then, and permit me never again to separate myself from Thee. Rather let me die a thousand times, than ever again to lose Thy grace. O Mary, my Mother, obtain for me holy perseverance!

Prayers to the Blessed Virgin Mary for every Day in the Week.

SUNDAY.
To obtain the Pardon of Sins.

Behold at thy feet, O mother of God! a miserable sinner, who has recourse to thee, and places his confidence in thee. O Mother of mercy, have pity on me. Thou art the refuge, the hope of sinners; thou art, therefore, my refuge and my hope. Thou hast it in thy power to save me by thy holy intercession; succor me for the love of Jesus Christ, stretch forth thy hand to a fallen sinner who commends himself to thee. I know that thou delightest to assist a poor sinner; assist me therefore now that thou hast it. in thy power to assist me. I have forfeited divine grace and lost my soul by my sins; I now put myself into thy hands; tell me what I must do to regain the grace of my Lord, for I am willing to do all that thou shalt direct me. To thee then do I have recourse. Thou prayest for many others, pray also to Jesus for me; ask him to pardon me, and he will pardon me; tell him that thou desirest my salvation and he will save me. Manifest the good which thou art able to accomplish in behalf of those who confide in thee. This is my hope. Amen.

MONDAY.
To obtain Holy Perseverance.

O Queen of heaven, I dedicate myself to thee to be thy perpetual servant, and I offer myself to serve thee during my whole life; accept of me, and do not reject me as I have deserved. O mother, in thee do I place all my hopes. I bless and thank God, that, in his mercy, he has given me this confidence in thee, which I hold as a great earnest of my salvation. Ah, how have I hitherto miserably fallen, because I have not had recourse to thee! I now hope, through the merits of Jesus and thy prayers, that I have been pardoned; but I may again fall and forfeit divine grace. Most blessed Lady, protect me, and suffer me not to become any more the slave of the devil; always assist me; I know that thou wilt assist me, and I shall conquer with thy assistance, if I recommend myself to thee; but of this I am not afraid: I am afraid that when in danger of falling I may not call upon thee, and may perish. This favor I ask of thee, that in all the assaults of the devil I may always have recourse to thee, saying, Mary, help me; help me, Mary, most holy mother; do not suffer me to lose God.

TUESDAY.
To obtain a Happy Death.

O Mary! what will my death be? Considering my sins, and reflecting on that awful moment, when I must breathe my last and be judged, I tremble and am confounded. Most holy Mother, in the blood of Jesus and in thy prayers are placed my hopes. O consolation of the afflicted, do not abandon me then; fail not to console me in that great affliction. If thou assist me not I shall be lost. Ah, blessed Lady! before my death be at hand, obtain for me a great sorrow for my sins, a real amendment of life and fidelity to God, during the remainder of my days. And when I shall arrive at the end of my life, O Mary, my hope, assist me in that distressing moment, and so comfort me that I may not fall into despair at the sight of my sins, which the devil will place before me. Grant that I may invoke thee then more frequently, and that I may expire with thy name on my tongue and the name of thy most holy and divine Son. O blessed Lady, pardon my assurance; but before I die, do thou in person come to console me with thy presence. I am a sinner, it is true, and do not deserve such a favor; but I am devoted to thee, I love thee, and have great confidence in thee. O Mary, I look for thee; let me not remain disconsolate. At least, if I be not then worthy of so great a favor, assist me from heaven, that I may depart from this life loving God and thee, to come to love thee eternally in heaven.

WEDNESDAY.
To escape Hell.

Most dear and blessed Lady, I thank thee for having so often preserved me from falling into hell, which I have deserved by my repeated sins. Alas! there was a time when I must have stood condemned to that dreadful prison; and it may be that on my first committing sin the sentence would have been executed upon me had not thou in thy pity assisted me. Although I did not pray to thee, yet, through thy goodness alone, thou didst restrain divine justice; and conquering the hardness of my heart, induce me to place my confidence in thee. And oh! into how many more sins should I have fallen, to the dangers of which I was exposed, hadst not thou, my most affectionate Mother, preserved me from them by the graces which thou didst obtain for me! O holy Queen, continue, I beseech Thee, to preserve me from hell. If at one time I did not love thee, now, next to God, I love thee above all things. Never suffer me to turn my back upon thee, and upon God, who through thy means hast bestowed so many mercies upon me. Most amiable Lady, suffer me not to have to curse thee for all eternity in hell. Couldst thou endure to see one lost who is thy servant and loves thee? Most Blessed Virgin, since thou hast done so much to save me, accomplish thy work, and continue to assist me. But if thou, when I lived forgetful of thee, didst so favor me, what may I not expect from thee now that I love thee and recommend myself to thee! No, no one can be lost who recommends himself to thee. O my Mother, leave me not to myself, that I may be lost; grant that I may always have recourse to thee. Save me, my hope, by thy powerful intercession; save me from hell; and first save me from sin, which alone can condemn me to hell.

THURSDAY.
To obtain Heaven.

O Queen of heaven, who sittest above all the choirs of angelic spirits nearest to the throne of God, from this valley of tears I salute thee, miserable sinner as I am, and beseech thee to turn towards me those eyes of mercy which distribute favors whithersoever thou directest them. Behold, O Mary! to how many dangers I am now exposed, and must remain exposed so long as I continue in this world, of losing my soul, heaven, and God. In thee, O blessed Lady! next to God, are placed all my hopes. I love thee, and long to approach and behold and praise thee in heaven. O Mary! when will the day come when I shall see myself saved at thy feet, and shall behold thee the mother of my Lord, and my mother also, who hast taken such pains to save me! O blessed Lady! I have been very ungrateful to thee during my life; but if I gain heaven, I shall not be any more ungrateful to thee: then shall I love thee as much as I am able for all eternity, and shall make amends for my past neglect by blessing thee and, thanking thee forever. I give sovereign thanks to God for having given me so great confidence in the blood of Jesus, and in thee, as to hope that thou wilt deliver me from my sins, and obtain for me light and strength to accomplish the divine will, and finally conduct me to. the gates of paradise. Thy servants have very much hoped in thee, and none have been deceived; nor shall I be deceived. O Mary! thou desirest nothing else in my regard; thou wilt save me. Pray to thy Son Jesus (as I now beseech him through the merits of his bitter Passion) to preserve and to increase in me more and more this my confidence in thee, and I shall be saved.

FRIDAY.
To obtain Love for Jesus Christ and for Mary.

O Mary! I know that thou art the most noble, the most holy, and the most amiable of all creatures. O blessed Lady! would that all knew thee and loved thee as thou deservest! I am consoled that so many holy souls both in heaven and on earth love thy goodness and beauty. Above all, I rejoice that God himself loves thee more than all men and angels. Most amiable Queen, I, a miserable sinner, also love thee, but I love thee too little; I desire to obtain a greater and more tender love for thee; obtain this for me: for to love thee is a great sign of predestination, and a grace which God does not grant but to those whom he especially wills to be saved.

I am sensible, O holy Mother! that I am under immense obligations to thy Son, and he is deserving of infinite love. Thou desirest nothing else but to see him loved: to do this is the grace which above all others I beseech thee to obtain for me: obtain for me a great love for Jesus Christ. Thou obtainest from God whatever thou pleasest; oh, then, obtain for me the grace of being so united with the divine will that I may never be separated from it. I ask thee not for the goods of this world, nor for honors, nor riches; I ask thee for what thy heart most desires, that I may love my God. Is it possible that thou shouldst not assist me in obtaining this, which is so pleasing to thee? No; thou wilt assuredly help me, and pray for me. Pray, and cease not to pray, until thou seest me in paradise, safe from all danger of again losing my Lord, and secure of ever loving him, together with thee, my most dear mother.

SATURDAY.
To obtain the Patronage of Mary.

O Most Holy Mother! I am sensible of the graces which thou hast obtained for me, and of the ingratitude with which I have employed them; but notwithstanding this, I will not cease to confide in thy mercy, which is much greater than my ingratitude. O my powerful advocate, have pity on me. Thou art the dispenser of all the graces which God grants to us miserable sinners. For this end has he made thee so powerful. so rich, and so benign, that thou mayest succor us in our miseries. O Mother of mercy, leave me not in my poverty. Thou art the advocate of the most miserable and abandoned sinners when they have recourse to thee; defend me, therefore, who recommend myself to thee. Say not that my cause is difficult to be gained; whilst the most desperate causes, when entrusted to thee, are always successful. In thy hands, therefore, do I place my eternal salvation, and to thee do I consign my soul, which was lost, but which thou wilt save by thy holy intercession. This is my hope. Amen.

1Here it may be well to mention what the Author himself wrote to his religious, in a circular dated February 26, 1771: “I recommend that for the most part the meditation should be made from my books: The Preparation for Death, Meditation on the Passion, Darts of Fire, which are in the Way of Salvation; and Meditations for Advent, up to the Octave of Epiphany. I say this, not in order to put forward my own poor books, but because these meditations are made up of devout affections, and what is of more, importance, are full of holy prayer, of which I do not find many in other books. And hence I beg that the second part of the Meditation, consisting of affections and prayers, be always read.”

We must observe that Saint Alphonsus makes the practice of mental prayer simple, clear, easy, and not less fruitful. Owing to the method which he teaches, this exercise, indispensable to him who wishes to sanctify himself, is really put within the reach of all. He wishes that every one should learn how to meditate. He earnestly recommends that for this purpose special instructions should be given to the people.

Pope Benedict XIV. grants to those who in a church or elsewhere, either in public or private, shall teach the manner of making mental prayer, as well as to those who attend such instruction, a plenary indulgence once a month, on the day on which they confess and communicate and pray to the intention of the Church; likewise an indulgence of seven years and seven times forty days, each time when, having been truly contrite, and having communicated, they teach mental prayer or attend an explanation that is given to learn how to make it. These indulgences are applicable to the souls in purgatory. – ED.

2“Quilibet actus charitatis meretur vitam æternam.” – 1,2, q. 114, a. 7, ad 3.

3“Cor contritum et humiliatum, Deus, non despicies.” – Ps.l. 19.

4“Si quid petieritis Patrem in nomine meo, dabit vobis.” – John, xvi. 23.

5Saint Alphonsus speaks here only of the two essential or principal points. “To satisfy the obligation of hearing Mass,” he elsewhere says, “two things are necessary—an intention and attention. It is certain that those attending Mass offer the Holy Sacrifice with the Priest. Think, therefore, of the great action which you perform. Meditate on the Passion of Jesus Christ, the Last Things, etc. If you Prefer, read some spiritual book, or recite either the Office of the Blessed Virgin, or the Rosary, or other prayers. But at least pay attention to what the priest does.” (Instr. on the Commandments, chap. 3. – Ed.)

6It is well to know, that to those who make these Christian acts with the desire of receiving the holy Sacraments during their life and at their death Benedict XIII. granted seven years’ indulgence; and a plenary indulgence, applicable to the souls in purgatory, when they are said regularly for a month; as also a plenary indulgence in articulo mortis—at the hour of death. Besides, by a concession of Benedict XIV., the indulgence may be gained several times a day by any one who recites the above acts, provided he does so with the intention of gaining the indulgence.

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A Christian’s Rule of Life - Chapter 1

A CHRISTIAN'S RULE OF LIFE.¹

In this Rule the first chapter treats of the means we must make use of to keep ourselves in the grace of God. In the second, the acts of those devout exercises which should be practised are set forth at length. In the third is shown the exercise of the principal virtues which a Christian ought to practise.

CHAPTER I.
THE MEANS OF PRESERVING THE GRACE OF GOD.

We must be fully persuaded, that in order to obtain eternal salvation, it is not sufficient to wish to be saved; but we must further use the means which have been left us by Jesus Christ. Otherwise, if we commit sins, it will not avail us in the day of judgment to excuse ourselves by saying that the temptations were great, and we were weak; because God has given us the means, through his grace, to conquer all the assaults of our enemies: if, then we do not take advantage of them, and are overcome, the fault will be our own. All men desire to be saved; but because they omit to employ the means of salvation they sin and are lost.

1. To Flee from the Occasions of Sin.

The first means is, to avoid all occasions of sin. It is impossible for anyone who does not endeavor to flee from the occasions of sin, especially in the matter of sensual pleasures, to avoid falling into sin. St. Philip Neri said: “In the war of the senses; the conquerors are the cowards who fly.” The occasion is like a veil put before our eyes, so that we can see nothing else—neither God, nor hell, nor the resolutions we had made. The Scripture says, it is impossible to walk on burning Coals without being burnt: Or can he walk upon hot coals, and his feet not he burnt?² So it is morally impossible for any one to put himself voluntarily into the occasion of sin and not to fall, although he may have made a thousand resolutions and a thousand promises to God.. This is clearly shown every day by the misery of so many poor souls who are plunged into vice for not avoiding the occasions. Any one who has had the evil habit of sins of impurity must know that, in order to restrain himself, it is not enough merely to avoid those occasions which are absolutely proximate; for if he does not also flee from those which are not altogether proximate, he will easily fall again. Nor must we allow ourselves to be deceived by the devil into thinking that the person towards whom we are tempted is a saint; it often happens that the more devout a person is, the stronger is the temptation. St. Thomas Aquinas says, that the holiest persons attract the most. The temptation will begin in a spiritual way, and will terminate carnally. The great servant of God F. Sertorio Caputo, of the Society of Jesus, said that the devil first induces one to love a person’s virtue, then the person, and then blinds one and brings one to ruin. We must also flee from evil companions: we are too weak; the devil is continually tempting us, and the senses are drawing us to evil; the slightest suggestion of a bad companion is only wanting to make us fall. Therefore the first thing that we have to do to save ourselves is to avoid evil occasions and bad companions. And we must in this matter do violence to ourselves, resolutely overcoming all human respect. Those who do not use violence to themselves will not be saved. It is true, that we must not put confidence in our own strength, but only in the divine assistance; but God wills that we should do our part in doing violence to ourselves, when it is necessary to do so, in order to gain Paradise: The violent bear it away.³

2. Mental Prayer.

The second means is mental prayer. Without this, the soul will find it almost impossible to remain a long time in the grace of God. The Holy Spirit says: In all thy works remember thy last end, and thou shalt never sin.⁴ He who often meditates on the Four Last Things, namely, death, judgment, and the eternity of hell and paradise, will not fall into sin. These truths are not to be seen with the [natural] eyes, but only with the eyes of the mind: if they are not meditated on, they vanish from the mind, and then the pleasures of the senses present themselves, and those who do not keep before themselves the eternal truths are easily taken up by them; and this is the reason why so many abandon themselves to vice, and are damned. All Christians know and believe that all must die, and that we shall all be judged; but because they do not think about this, they live far from God. Without mental prayer there is no light; we walk in the dark; and walking in the dark, we do not see the danger which we are in, we do not make use of the means we ought, nor pray to God to help us, and so we are lost. Without prayer we have neither light nor strength to advance in the ways of God; because without prayer we do not ask God to give us his grace, and without so praying we shall certainly fall. It was for this reason that Cardinal Bellarmine declared it to be morally impossible for a Christian who does not meditate to persevere in the grace of God. Whereas he who makes his meditation every day can scarcely fall into sin; and if unhappily he should fall on some occasion, by continuing his prayer he will return immediately to God. It was said by a servant of God, that “mental prayer and mortal sin cannot exist together.” Resolve, then, to make every day, either in the morning or in the evening,—but it is best in the morning,—half an hour’s meditation. In the following chapter you will see briefly explained an easy method for making this prayer. For the rest, it is sufficient that during that time you should recollect yourself by reading some book of meditation—either this one⁵ or one of the many others; and from time to time excite some good affection or some aspiration, as you will find pointed out in the following chapter. Above all, I beg you never to leave off this prayer, which you should practise at least once a day, although you may be in great aridity, and should feel great weariness in performing it. If you do not discontinue it, you will certainly be saved.

Together with prayer, it is of great use to make a spiritual reading, in private, out of some book which treats of the life of a saint or of the Christian virtues, during half, or at least a quarter of an hour. How many by reading a pious book have changed their way of living and become saints! Like St. John Colombino, St. Ignatius Loyola, and so many others. It would also be a most useful thing if you were every year to make a retreat in some religious house. But at least do not omit your daily meditation.

3. The Frequentation of the Sacraments.

The third means is the frequenting of the sacraments of confession and of Communion. By confession the soul keeps itself purified; and by it it not only obtains remission of sins, but also greater strength to resist temptations. For this purpose you should choose a director, and always confess to the same, consulting him on all more important matters, even temporal ones; and obey him in everything, especially if you are distressed by scruples. He who obeys his confessor need not fear to go astray: He that heareth you, heareth Me.⁶ The voice of the confessor is the voice of God.

Holy Communion is called heavenly bread, because as common bread preserves the life of the body, so Communion preserves the life of the soul: Except you eat the flesh of the Son of Man . . . you shall not have life in you.⁷ On the other hand, to those who often eat this bread eternal life is promised: If any man eat of this bread, he shall live forever.⁸ Therefore the Council of Trent calls Holy Communion “the medicine which delivers us from venial sins and preserves us from mortal ones.” You should, then, resolve to go to Communion at least once a week, being determined not to give it up for anything in the world; as there is no affair of greater importance than that of your eternal salvation. Indeed, the longer you remain in the world, the greater need you have of assistance, because your temptations are greater.⁹ To make a good confession, as also a good Communion, see the following chapter, where you will also find the acts which may be made before and after confession and Communion by way of preparation and thanksgiving.

4. To hear Mass.

The fourth means is to hear Mass every day. When we attend Mass we give more honor to God than all the angels and saints in heaven can give him, because theirs is the honor of creatures; but in the Mass we offer to God Jesus Christ, who gives him an infinite honor. Read the following chapter, where you will also find a way of hearing Mass with much profit.

5. The Visit to the Most Holy Sacrament and to the Blessed Virgin.

The fifth means is to make a visit every day to the Most Holy Sacrament in some church, and to the Divine Mother before some devout image. Jesus Christ dwells on the altars of so many churches in order to dispense graces to all who come to visit him; and thus the souls of those who practise this beautiful devotion receive innumerable benefits from it. At the end of the next chapter you will find the prayer which may be said when visiting the Most Holy Sacrament, and the Divine Mother. The graces you ought especially to ask for, both from Jesus and Mary, are, the love of God, and holy perseverance till death.

6. Prayer.

The sixth means which I recommend you above all to put in practice is holy prayer. It is certain that without the divine assistance we can do nothing good for our souls. God also has declared that graces are granted to those only who ask for them: Ask, and it shall be given you.¹⁰ Seek, and it shall be given you; therefore, as says St. Teresa, he who seeks not does not receive. Hence it is a common opinion of the holy Fathers, with St. Thomas, that without prayer it is impossible to persevere in the grace of God, and to save one’s self. But he who prays is sure of the help of God; we have his word for it, which cannot fail, repeated so often in the sacred Gospels: All things whatsoever you ask when ye pray, believe that you shall receive, and they shall come to you.¹¹ Every one that asketh receiveth.¹² Amen, amen, I say unto you, if you ask the Father anything in My name, He will give it you.¹³ God grants everything that we ask him for in the name of Jesus Christ. If, then, we wish to be saved, we must pray, and pray with humility and confidence, and above all with perseverance. And this is the reason why mental prayer is so useful, because then we are reminded to pray; otherwise we forget to do so, and so are lost. St. Teresa says, that out of her desire of seeing every one saved, she would have wished to go to the top of a mountain and then to cry out, so as to be heard by all men, nothing but these words, “Pray! pray!” The ancient Fathers of the desert in their conferences decided that there was no better means of saving ourselves than by continually repeating the prayer of David: Incline unto my aid, O God! O Lord, make haste to help me!¹⁴ So let us also try to say. Or else let us make use of the beautiful ejaculation of [Saint] Leonard of Porto-Maurice¹⁵: “My Jesus, mercy!” And the two principal graces which we must always ask for (as I have said before), are the love of God and holy perseverance. We must always ask the same graces from the Most Holy Mary, who is called the dispenser of all the divine graces; and when we pray to her, she will certainly obtain them for us from God. Therefore, St. Bernard thus exhorts us: “Let us seek grace, and let us seek it through Mary; for what she seeks she finds, and she cannot be disappointed.”¹⁶

1“The Rule of Life” was published about the year 1767, in the volume entitled “The Way of Salvation.” of which it formed the third part with the treatise called “Darts of Fire.” In the general order of the works of Saint Alphonsus it naturally found its place under the title of the present volume that contains the foundation of the spiritual life; it is the complement, the practical conclusion of the Considerations on the eternal truths, as the Author himself so very frequently intimates.—ED.

2“Numquid potest homo . . . ambulare super prunas, ut non comburantur plantæ ejus?” – Prov. vi. 27.

3“Violenti rapiunt illud.” – Matt. xi. 12.

4“Memorare novissima tua, et in æternum non peccabis.” – Ecclus. vii. 40.

5Preparation for Death

6“Qui vos audit, me audit.” – Luke, x. 16.

7“Nisi manducaveritis carnem Filii hominis, et biberitis ejus sanguinem, non habebitis vitam in vobis.” – John, vi. 54.

8“Si quis manducaverit ex hoc pane. vivet in æternum.” – John. vi. 52.

9A certain learned priest wrote three books against the opinion which I had maintained, namely, that a person who desires to keep himself in the grace of God may be allowed to communicate every week, although he may not be purified from the affection to venial sins. On this matter, I beg the reader to read the last answer in my “Moral Instruction,” lately printed. (See opuscule entitled “Frequent Communion.”)

10“Petite, et dabitur vobis.” – Matt. vii. 7.

11“Omnia quæcumque orantes petitis, credite quia accipietis, et evenient vobis.” – Mark, xi. 24.

12“Omnis enim qui petit, accipit.” – Luke, xi. 10.

13“Amen, amen, dico vobis: si quid petieritis Patrem in nomine meo, dabit vobis.” – John, xvi. 23.

14“Deus, in adjutorium meum intende; Domine, ad adjuvandum me festina.” – Ps. lxix. 2.

15Originally cited as “the Blessed F. Leonard of Porto-Maurice.” He died 26 Nov. 1751, and was canonized 29 June, 1867

16Quæramus gratiam, et per Mariam quæramus; quia, quod quærit, invenit, et frustrari non potest.

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Meditations for the Octave of Christmas - Jan. 1

Meditation VIII.

The Name of Jesus.¹

Today is the feast of the circumcision of our Lord. A meditation on this mystery has also been posted.

The name of Jesus is a divine name, announced to Mary on the part of God by St. Gabriel: and thou shalt call His name Jesus.² For that reason it was called a name above all names.³ And it was also called a name in which alone salvation is found: whereby we must be saved.⁴

This great name is likened by the Holy Spirit unto oil: Thy name is as oil poured out.⁵ For this reason, says St. Bernard, that as oil is light, food, and medicine; so the name of Jesus is light to the mind, food to the heart, and medicine to the soul.

It is light to the mind. By this name the world was converted from the darkness of idolatry to the light of faith. We who have been born in these regions, where before the coming of Christ all our ancestors were Gentiles, should all have been in the same condition had not the Messias come to enlighten us. How thankful ought we not, then, to be to Jesus Christ for the gift of faith! And what would have become of us if we had been born . . .⁶ in the midst of heretics and schismatics? He who believes not is lost: He that believeth not shall be condemned.⁷ And thus probably we also should have been lost.

The name of Jesus is also food that nourishes our hearts; yes, because this name reminds us of what Jesus has done to save us. Hence this name consoles us in tribulation, gives us strength to walk along the way of salvation, supplies us with courage in difficulties, and inflames us to love our Redeemer, when we remember what he has suffered for our salvation.

Lastly, this name is medicine to the soul, because it renders it strong against the temptations of our enemies. The devils tremble and fly at the invocation of this holy name, according to the words of the Apostle: That at the name of Jesus every knee should bow, of those that are in heaven, on earth, and under the earth.⁸ He who in temptation calls upon Jesus shall not fall; and he who constantly invokes him shall not fall, and shall be saved: Praising, I will call upon the Lord; and I shall be saved from my enemies.⁹ And who was ever lost, who when he was tempted invoked Jesus? He alone is lost who does not invoke his aid, or who, whilst the temptation continues, ceases to invoke him.

Affections and Prayers.

Oh, that I had always called upon Thee, my Jesus; for then I should never have been conquered by the devil! I have miserably lost Thy grace, because in temptation I have neglected to call Thee to my assistance. But now I hope for all things through Thy holy name: I can do all things in Him who comforts me.¹⁰ Write, therefore, O my Saviour, write upon my poor heart Thy most powerful name of Jesus, so that, by having it always in my heart by loving Thee, I may have it always on my lips by invoking Thee, in all the temptations that hell prepares for me, in order to induce me to become again its slave, and to separate myself from Thee. In Thy name I shall find every good. If I am afflicted, it will console me when I think how much more afflicted Thou hast been than I am, and all for the love of me; if I am disheartened on account of my sins, it will give me courage when I remember that Thou camest into the world to save sinners; if I am tempted, Thy holy name will give me strength, when I consider that Thou canst help me more than hell can cast me down; finally, if I feel cold in Thy love, it will give me fervor, by reminding me of the love that Thou bearest me. I love Thee, my Jesus! Thou art, and I trust Thou wilt always be, my only Love. To Thee do I give all my heart, O my Jesus! Thee alone will I love! Thee will I invoke as often as I possibly can. I will die with Thy name upon my lips; a name of hope, a name of salvation, a name of love. O Mary, if thou lovest me, this is the grace I beg of thee to obtain for me, the grace constantly to invoke thy name and that of thy Son; obtain for me that these most sweet names may be the breath of my soul, and that I may always repeat them during my life, in order to repeat them at my death with my last breath. Jesus and Mary, help me; Jesus and Mary, I love you; Jesus and Mary, I recommend my soul to you.

1Today is the feast of the circumcision of our Lord. A meditation on this mystery has also been posted.

2“Et vocabis nomen ejus Jesum.” – Luke, i. 31.

3“Nomen quod est super omne nomen.” – Phil. ii. 9.

4“In quo oporteat nos salvos fieri.” – Acts, iv. 12.

5“Oleum effusum, nomen tuum.” – Cant. i. 2.

6Original text reads: And what would have become of us if we had been born in Asia, in Africa, in America, or in the midst of heretics and schismatics?

7“Qui non crediderit, condemnabitur.” – Mark, xvi. 16.

8“In nomine Jesu, omne genu flectatur cœlestium, terrestrium, et infernorum.” – Phil. ii. 10.

9“Laudans invocabo Dominum, et ab inimicis meis salvus ero.” – Ps. xvii. 4.

10“Omnia possum in eo qui me confortat.” – Phil. iv. 13.

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Meditation for the Feast of the Circumcision

Another Meditation for the Feast of the Circumcision

January 1

I.

Behold the eternal Father, having sent his Son to suffer and die for us, commands that on this day he should be circumcised, and should begin to shed his divine blood, which he was to shed for the last time on the day of his death upon the cross in a sea of contumely and sorrow. And wherefore? In order that this innocent Son should thus pay the penalties which we have deserved. “O admirable,” sings the Holy Church, “admirable condescension of divine pity towards us! O inestimable love of charity! to redeem Thy servant Thou hast given Thy Son to death!”

O eternal God, who could ever have bestowed upon us this infinite gift, but Thou who art infinite goodness and infinite love? O my Lord, if in giving me Thy Son Thou hast given me the dearest treasure Thou hast, it is but right that I should give myself entirely to Thee. Yes, my God, I give Thee my whole self; accept of me, I pray Thee, and let me never depart from Thee again.

II.

Behold, on the other hand, the divine Son, who, full of humility and love towards us, embraces the bitter death destined for him in order to save us sinners from eternal death, and willingly begins on this day to make satisfaction for us to the divine justice with the price of his blood. He humbled Himself, says the Apostle, becoming obedient unto death, even to the death of the cross.¹

Thou, therefore, O my Jesus, hast accepted death for my sake; what, then, shall I do? shall I continue to offend Thee by my sins? No, my Redeemer, I will no longer be ungrateful to Thee. I am sorry from my heart that I have caused Thee so much bitterness in times past. I love Thee, O infinite Goodness, and for the future I will never cease to love Thee.

III.

Our Redeemer said, Greater love can no man have than to lay down his life for his friends.² But Thou, O my Jesus, says St. Paul, hast shown greater love than this towards us, by giving Thy life for us who were Thy enemies.

Behold one of them, O Lord, at Thy feet. How many times have I, a miserable sinner, renounced Thy friendship because I would not obey Thee! I now see the evil I have done; forgive me, O my Jesus. Would that I could die of sorrow for my sins! I now love Thee with my whole soul, and I desire nothing else but to love Thee and to please Thee. O Mary, Mother of God and my Mother, pray to Jesus for me.

1“Humiliavit semetipsum, factus obediens usque ad mortem, mortem autem crucis.” – Phil. ii. 8.

2“Majorem hac dilectionem nemo habet, ut animam suam ponat quis pro amicis suis.” – John, xv. 13.

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