THIRD WEEK - RULES TO PUT ONESELF IN ORDER FOR THE FUTURE AS TO EATING

 

First Rule. The first rule is that it is well to abstain less from bread, because it is not a food as to which the appetite is used to act so inordinately, or to which temptation urges as in the case of the other foods.

Second Rule. The second: Abstinence appears more convenient as to drinking, than as to eating bread. So, one ought to look much what is helpful to him, in order to admit it, and what does him harm, in order to discard it.

Third Rule. The third: As to foods, one ought to have the greatest and most entire abstinence, because as the appetite is more ready to act inordinately, so temptation is more ready in making trial, on this head. And so abstinence in foods, to avoid disorder, can be kept in two ways, one by accustoming oneself to eat coarse foods; the other, if one takes delicate foods, by taking them in small quantity.

Fourth Rule. The fourth: Guarding against falling into sickness, the more a man leaves off from what is suitable, the more quickly he will reach the mean which he ought to keep in his eating and drinking; for two reasons: the first, because by so helping and disposing himself, he will many times experience more the interior knowledge, consolations and Divine inspirations to show him the mean which is proper for him; the second, because if the person sees himself in such abstinence not with so great corporal strength or disposition for the Spiritual Exercises, he will easily come to judge what is more suitable to his bodily support.

Fifth Rule. The fifth: While the person is eating, let him consider as if he saw Christ our Lord eating with His Apostles, and how He drinks and how He looks and how He speaks; and let him see to imitating Him. So that the principal part of the intellect shall occupy itself in the consideration of Christ our Lord, and the lesser part in the support of the body; because in this way he will get greater system and order as to how he ought to behave and manage himself.

Sixth Rule. The sixth: Another time, while he is eating, he can take another consideration, either on the life of Saints, or on some pious Contemplation, or on some spiritual affair which he has to do, because, being intent on such thing, he will take less delight and feeling in the corporal food.

Seventh Rule. The seventh: Above all, let him guard against all his soul being intent on what he is eating, and in eating let him not go hurriedly, through appetite, but be master of himself, as well in the manner of eating as in the quantity which he eats.

Eighth Rule. The eighth: To avoid disorder, it is very helpful, after dinner or after supper, or at another hour when one feels no appetite for eating, to decide with oneself for the coming dinner or supper, and so on, each day, the quantity which it is suitable that he should eat. Beyond this let him not go because of any appetite or temptation, but rather, in order to conquer more all inordinate appetite and temptation of the enemy, if he is tempted to eat more, let him eat less.

THIRD WEEK - SECOND DAY - SECOND CONTEMPLATION IN THE MORNING

 

FROM THE SUPPER TO THE GARDEN INCLUSIVELY

Prayer. The usual Preparatory Prayer

First Prelude. The first Prelude is the narrative and it will be here how Christ our Lord went down with His eleven Disciples from Mount Sion, where He made the Supper, to the Valley of Josaphat. Leaving the eight in a part of the Valley and the other three in a part of the Garden, and putting Himself in prayer, He sweats sweat as drops of blood, 20 and after He prayed three times to the Father and wakened His three Disciples, and after the enemies at His voice fell down, Judas giving Him the kiss of peace, and St. Peter cutting off the ear of Malchus, and Christ putting it in its place; being taken as a malefactor, they lead Him down the valley, and then up the side, to the house of Annas.

Second Prelude. The second is to see the place. It will be here to consider the road from Mount Sion to the Valley of Josaphat, and likewise the Garden, whether wide, whether large, whether of one kind, whether of another.

Third Prelude. The third is to ask for what I want. It belongs to the Passion to ask for grief with Christ in grief, anguish with Christ in anguish, tears and interior pain at such great pain which Christ suffered for me.

First Note. In this second Contemplation, after the Preparatory Prayer is made, with the three Preludes already mentioned, the same form of proceeding will be kept through the Points and Colloquy as was kept in the first Contemplation, on the Supper.

And at the hour of Mass and Vespers two repetitions will be made on the first and second Contemplation, and then, before supper, the senses will be applied on the two above-said Contemplations, always prefixing the Preparatory Prayer and the three Preludes, according to the subject matter, in the same form as was said and explained in the SECOND WEEK.

Second Note. According as age, disposition and physical condition help the person who is exercising himself, he will make each day the five Exercises or fewer.

Third Note. In this THIRD WEEK the second and sixth Additions will in part be changed.

The second will be, immediately on awaking, to set before me where I am going and to what, and summing up a little the contemplation which I want to make, according as the Mystery shall be, to force myself, while I am getting up and dressing, to be sad and grieve over such great grief and such great suffering of Christ our Lord.

The sixth will be changed, so as not to try to bring joyful thoughts, although good and holy, as, for instance, are those on the Resurrection and on heavenly glory, but rather to draw myself to grief and to pain and anguish, bringing to mind frequently the labors, fatigues and pains of Christ our Lord, which He suffered from the moment when He was born up to the Mystery of the Passion in which I find myself at present.

Fourth Note. The Particular Examen on the Exercises and present Additions, will be made as it was made in the past Week.

Second Day. The second day at midnight, the Contemplation will be from the Garden to the house of Annas inclusive (P. 154), and in the morning from the house of Annas to the house of Caiphas inclusive (P. 155), and then the two repetitions and the application of the senses, as has been already said.

Third Day. The third day, at midnight, from the house of Caiphas to Pilate, inclusive (p. 155); and in the morning, from Pilate to Herod inclusive (p. 156); and then the repetitions and senses, in the same form as has been already said.

Fourth Day. The fourth day, at midnight, from Herod to Pilate (p. 157), doing and contemplating up to half through the Mysteries of the same house of Pilate, and then, in the Exercise of the morning, the other Mysteries which remained of the same house; and the repetitions and the senses, as has been said.

Fifth Day. The fifth day, at midnight, from the house of Pilate up to the Crucifixion (p. 158), and in the morning from His being raised on the Cross until He expired (p. 158), then the two repetitions, and the senses.

Sixth Day. The sixth day, at midnight, from the Descent from the Cross to the Tomb, exclusive (p. 159) and in the morning from the Tomb, inclusive, to the house where Our Lady was, after her Son was buried.

Seventh Day. The seventh day, a Contemplation on the whole Passion together, in the Exercise of midnight and of the morning, and in place of the two repetitions and of the senses one will consider all that day, as frequently as he can, how the most holy Body of Christ our Lord remained separated and apart from the Soul: and where and how It remained buried. Likewise, one will consider the loneliness of Our Lady, whose grief and fatigue were so great: then, on the other side, the loneliness of the Disciples.

Note. It is to be noted that whoever wants to dwell more on the Passion, has to take in each Contemplation fewer Mysteries; that is to say, in the first Contemplation, the Supper only; in the second, the Washing of the Feet; in the third, the giving of the Blessed Sacrament to them; in the fourth, the discourse which Christ made to them; and so through the other Contemplations and Mysteries.

Likewise, after having finished the Passion, let him take for an entire day the half of the whole Passion, and the second day the other half, and the third day the whole Passion.

On the contrary, whoever would want to shorten more in the Passion, let him take at midnight the Supper, in the morning the Garden, at the hour of Mass the house of Annas, at the hour of Vespers the house of Caiphas, in place of the hour before supper the house of Pilate; so that, not making repetitions, nor the Application of the Senses, he make each day five distinct Exercises, and in each Exercise take a distinct Mystery of Christ our Lord. And after thus finishing the whole Passion, he can, another day, do all the Passion together in one Exercise, or in different ones, as it will seem to him that he will be better able to help himself.

THIRD WEEK-FIRST DAY-THE FIRST CONTEMPLATION AT MIDNIGHT IS:

HOW CHRIST OUR LORD WENT FROM BETHANY TO JERUSALEM TO THE LAST SUPPER INCLUSIVELY

(p. 152); and it contains the Preparatory Prayer, three Preludes, six Points and one Colloquy.

Prayer. The usual Preparatory Prayer.

First Prelude. The first Prelude is to bring to memory the narrative; which is here how Christ our Lord sent two Disciples from Bethany to Jerusalem to prepare the Supper, and then He Himself went there with the other Disciples; and how, after having eaten the Paschal Lamb, and having supped, He washed their feet and gave His most Holy Body and Precious Blood to His Disciples, and made them a discourse, after Judas went to sell his Lord.

Second Prelude. The second, a composition, seeing the place. It will be here to consider the road from Bethany to Jerusalem, whether broad, whether narrow, whether level, etc.; likewise the place of the Supper, whether large, whether small, whether of one kind or whether of another.

Third Prelude. The third, to ask for what I want. It will be here grief, feeling and confusion because for my sins the Lord is going to the Passion.

First Point. The first Point is to see the persons of the Supper, and, reflecting on myself, to see to drawing some profit from them.

Second Point. The second, to hear what they are talking about, and likewise to draw some profit from it.

Third Point. The third, to look at what they are doing, and draw some profit.

Fourth Point. The fourth, to consider that which Christ our Lord is suffering in His Humanity, 19 or wants to suffer, according to the passage which is being contemplated, and here to commence with much vehemence and to force myself to grieve, be sad and weep, and so to labor through the other points which follow.

Fifth Point. The fifth, to consider how the Divinity hides Itself, that is, how It could destroy Its enemies and does not do it, and how It leaves the most sacred Humanity to suffer so very cruelly.

Sixth Point. The sixth, to consider how He suffers all this for my sins, etc.; and what I ought to do and suffer for Him.

Colloquy. I will finish with a Colloquy to Christ our Lord, and, at the end, with an OUR FATHER.

Note. It is to be noted, as was explained before and in part, that in the Colloquies I ought to discuss and ask according to the subject matter, that is, according as I find myself tempted or consoled, and according as I desire to have one virtue or another, as I want to dispose of myself in one direction or another, as I want to grieve or rejoice at the thing which I am contemplating; in fine, asking that which I more efficaciously desire as to any particular things. And in this way I can make one Colloquy only, to Christ our Lord, or, if the matter or devotion move me, three Colloquies, one to the Mother, another to the Son, another to the Father, in the same form as was said in the SECOND WEEK, in the meditation of the THREE PAIRS, with the Note which follows THE PAIRS.

 

THE PRACTICE OF THE PRESENCE BY BROTHER LAWRENCE IS NOW A STUDY JOURNAL

 

GET IT FREE FROM JAN 4-8.  PLEASE SHARE

THE PRACTICE OF THE PRESENCE OF GOD THE BEST RULE OF A HOLY LIFE.

BROTHER LAWRENCE.

SECOND CONVERSATION.

That he had always been governed by love, without selfish views; and that having resolved to make the love of GOD the end of all his actions, he had found reasons to be well satisfied with his method. That he was pleased when he could take up a straw from the ground for the love of GOD, seeking Him only, and nothing else, not even His gifts.

That he had been long troubled in mind from a certain belief that he should be damned; that all the men in the world could not have persuaded him to the contrary; but that he had thus reasoned with himself about it: I engaged in a religious life only for the love of GOD, and I have endeavored to act only for Him; whatever becomes of me, whether I be lost or saved, I will always continue to act purely for the love of GOD. I shall have this good at least, that till death I shall have done all that is in me to love Him. That this trouble of mind had lasted four years; during which time he had suffered much. But that at last he had seen that this trouble arose from want of faith; and that since then he had passed his life in perfect liberty and continual joy. That he had placed his sins betwixt him and GOD, as it were, to tell Him that he did not deserve His favors, but that GOD still continued to bestow them in abundance.

That in order to form a habit of conversing with GOD continually, and referring all we do to Him, we must at first apply to Him with some diligence: but that after a little care we should find His love inwardly excite us to it without any difficulty.

That he expected after the pleasant days GOD had given him, he should have his turn of pain and suffering; but that he was not uneasy about it, knowing very well, that as he could do nothing of himself, GOD would not fail to give him the strength to bear it.

That when an occasion of practicing some virtue offered, he addressed himself to GOD, saying, LORD, I cannot do this unless Thou enablest me: and that then he received strength more than sufficient.

That when he had failed in his duty, he only confessed his fault, saying to GOD, I shall never do otherwise, if You leave me to myself; it is You who must hinder my falling, and mend what is amiss. That after this, he gave himself no further uneasiness about it.

That we ought to act with GOD in the greatest simplicity, speaking to Him frankly and plainly, and imploring His assistance in our affairs, just as they happen. That GOD never failed to grant it, as he had often experienced.

That he had been lately sent into Burgundy, to buy the provision of wine for the society, which was a very unwelcome task for him, because he had no turn for business, and because he was lame and could not go about the boat but by rolling himself over the casks. That however he gave himself no uneasiness about it, nor about the purchase of the wine. That he said to GOD, It was His business he was about, and that he afterwards found it very well performed. That he had been sent into Auvergne, the year before, upon the same account; that he could not tell how the matter passed, but that it proved very well.

So, likewise, in his business in the kitchen (to which he had naturally a great aversion), having accustomed himself to do everything there for the love of GOD, and with prayer, upon all occasions, for His grace to do his work well, he had found everything easy, during fifteen years that he had been employed there.

That he was very well pleased with the post he was now in; but that he was as ready to quit that as the former, since he was always pleasing himself in every condition, by doing little things for the love of GOD.

That with him the set times of prayer were not different from other times; that he retired to pray, according to the directions of his Superior, but that he did not want such retirement, nor ask for it, because his greatest business did not divert him from GOD.

That as he knew his obligation to love GOD in all things, and as he endeavored so to do, he had no need of a director to advise him, but that he needed much a Confessor to absolve him. That he was very sensible of his faults, but not discouraged by them; that he confessed them to GOD, but did not plead against Him to excuse them. When he had so done, he peaceably resumed his usual practice of love and adoration.

That in his trouble of mind, he had consulted nobody, but knowing only by the light of faith that GOD was present, he contented himself with directing all his actions to Him, i.e., doing them with a desire to please Him, let what would come of it.

That useless thoughts spoil all: that the mischief began there; but that we ought to reject them, as soon as we perceived their impertinence to the matter in hand, or our salvation; and return to our communion with GOD.

That at the beginning he had often passed his time appointed for prayer, in rejecting wandering thoughts, and falling back into them. That he could never regulate his devotion by certain methods as some do. That nevertheless, at first he had meditated for some time, but afterwards that went off, in a manner he could give no account of.

That all bodily mortifications and other exercises are useless, except as they serve to arrive at the union with GOD by love; that he had well considered this, and found it the shortest way to go straight to Him by a continual exercise of love, and doing all things for His sake.

That we ought to make a great difference between the acts of the understanding and those of the will: that the first were comparatively of little value, and the others, all. That our only business was to love and delight ourselves in GOD.

That all possible kinds of mortification, if they were void of the love of GOD, could not efface a single sin. That we ought, without anxiety, to expect the pardon of our sins from the Blood of JESUS CHRIST, only endeavoring to love Him with all our hearts. That GOD seemed to have granted the greatest favors to the greatest sinners, as more signal monuments of his mercy.

That the greatest pains or pleasures of this world, were not to be compared with what he had experienced of both kinds in a spiritual state: so that he was careful for nothing and feared nothing, desiring only one thing of GOD, viz., that he might not offend Him.

That he had no scruples; for, said he, when I fail in my duty, I readily acknowledge it, saying, I am used to do so: I shall never do otherwise, if I am left to myself. I fail not, then I give GOD thanks, acknowledging the strength comes from Him.

New Year Comfort From Those Giants of Faith Who Went Before US

QUOTE : James Smith, 1856 

"The Lord lives!" 2 Samuel 22:47

We lives in trying times. The new year opens, as no new year has opened to us of late. Our country is at war. Provisions are scant. The future, though concealed from our view, appears to be hung with clouds. It is probable that there will be great changes. Many fears will be awakened. Many hearts will be wounded. The faith of many of the Lord's people will be deeply tried. Satan will be busy. Our principles will be put to the test. But amidst all, we, as believers in Jesus, have one comfort, "The Lord lives!" There will be no change in him.

His Word will remain true,

his throne will be unshaken, and

his purposes rest undisturbed.

QUOTE: - New Year's Comfort Arthur Pink, 1943

 

As we launch out into another year, there is little visible prospect of a smooth and pleasant voyage. To the natural eye, the clouds are dark and fierce storms seem imminent. The very uncertainty of what the morrow may bring forth, fills many with uneasiness and trepidation. But how different should be the state of God's children—an all-sufficient Object is presented to the eyes of their faith, from which unbelief derives no comfort. If the poor worldling is concerned with what lies before him, it is the blessed privilege of the believer to be occupied with Who goes before him—the One who is his Captain, his Guide, his Forerunner. "The LORD Himself goes before you and will be with you! He will never leave you nor forsake you. Do not be afraid—do not be discouraged." (Deuteronomy 31:8). What a difference that makes! O that writer and reader may be enabled to lay hold of this grand Truth as we enter another period of time and keep it steadily in mind throughout the coming days!

QUOTE : A New Year's Address 
James Smith, New Park Street Church, London, 1849

"Jesus Christ is the same yesterday and today and forever!" Hebrews 13:8

Everything around us is changing and fast passing away! Nothing appears settled or secure! The old year has fled and has told its tale; a new year begins today and will introduce mercies and trials, comforts and distresses, darkness and light. Who can tell what is folded up in the bosom of this year?

QUOTE: Strength for a New Year
J.R. Miller, published 1913

We ought to make something of every year. They should be like new steps on the stairs, lifting our feet a little higher. We ought not to live any two years on the same plane. To be content with any attainment even for two days, is not living at our best.

Many Christians grow faint and weary in their tasks and duties. Routine is intensely wearisome. Tasks are large and exacting, life is dreary in its monotony, work seems ofttimes in vain. We sow, and do not reap. We find disappointment and discouragement at many points. Hopes bright today — lie like withered flowers tomorrow. Life seems full of illusions. Youth has its brilliant dreams which come to nothing. Work is hard. He who saves his life, loses it.

A NEW YEAR, James Smith, 1855

The commencement of a new year calls for reflection, repentance, and reformation. We should . . .

reflect upon the past,

repent at present, and

aim at reformation in future.

If we reflect rightly, we shall repent sincerely; and

if we repent sincerely, we shall reform immediately.

"Let us search and try our ways, and turn again to the Lord."

Flying time cries, reflect;

approaching eternity cries, repent;

and the God of time and eternity cries, reform.

But who can bear close and serious reflection upon the past? It demands . . .

honesty of heart,

determination of spirit, and

zeal for the divine glory.

It is no trifling business to reflect upon . . .

sins committed,

mercies received,

duties neglected,

favors bestowed,

opportunities lost,

and kindness displayed.

But if we do not reflect — we shall not repent;

if we do not repent — we shall not walk humbly with God;

if we do not walk humbly with God — we shall not be happy;

and if we are not happy — we shall not honor our profession.

Reader, are you a Christian? If so, take the first quarter of an hour you have to spare, and go aside quietly to reflect upon the past year. Think of its twelve months, its fifty-two Sundays, its three hundred and sixty-five days. Turn over the book of remembrance, and see if you can reckon up . . .

the mercies you have received;

the evils from which you have been preserved;

the temptations you have escaped;

the sins you have committed;

the opportunities for doing or getting good;

and the privileges by which you have been distinguished.

Inquire . . .

what use you have made of your talents,

what motives have influenced your conduct,

what use you have been in the Church,

what good you have done to the world, and

what honor you have brought to the Lord Jesus Christ.

Alas! who of us can go over the ground we have trodden during the last year — without being covered with shame and confusion of face. Brethren,

let us seriously consider the past,

let us, then, heartily confess our transgressions unto the Lord,

let us repair to the ever open fountain,

nor let us rest until the Holy Spirit bears his inward witness that our sins are all forgiven.

Are you a minister of Christ — the pastor of one of his Churches? If so, give me your hand, and let us together seriously examine our souls before God. Things in the Churches are not as they ought to be, or as they have been. What part of the blame belongs to us? Let us not avoid the question, or try to cast all the blame on the people. We may be wrong in the very thing in which we imagine ourselves most right. Have we looked seriously into the low state of things in our Churches? Are we properly affected with it? Have we examined our own hearts respecting it?

Is our spirit and temper lovely?

Is our preaching plain, affectionate, and scriptural?

Are our motives pure?

Do we aim at the salvation of sinners, the edification of saints, and the glory of God alone in our sermons?

Do we feel our solemn responsibility?

Do we realize our dependence upon the person and ministry of the Holy Spirit?

Are we clothed with humility before God?

Do we deal faithfully with souls?

Is our affection as apparent as our fidelity, in our public work?

Do we so preach as to leave the impression upon the minds of our hearers — that we heartily desire to do them good?

Do we love our people as we ought?

Do we visit them as we ought?

Do we watch over them as those who must give an account?

Do we feel for sinners as we ought, and travail in birth for them until Christ is formed in them?

Have we boasted too much, or put confidence in our abilities — rather than in God?

Are we afflicted because the cause of God is struggling?

These are serious questions. Many more may be proposed. A serious consideration of them, with personal application, can do us no harm. Let us mourn over the past, seek closer communion with God, and greater communications from God; for it is only what comes from God which really does good, after all. It is his own Word which God blesses. If our preaching were more apostolic, there is reason to conclude that our success would be. Oh, to preach just what they did, and just as they did!

Are you an undecided hearer of the gospel?

How long have you sat under its sound?

How many sermons have you heard?

How many convictions have you felt?

How many purposes have you formed?

How many times have you declined, when just coming to a decision?

Study these questions.

Undecided! What, and enter upon a new year in such a state, and that perhaps your last year! For, concerning you, the decree may have gone forth, "This very year you are going to die!" And suppose you do die — what will be the consequence? Jesus has said, "He who is not for me is against me." If you are not his friend — then you are his foe. If you are not a child of God — then you are a enemy to God. "How long will you halt between two opinions?" What can you gain by delay? The longer you live undecided . . .

the more sin will harden your heart,

the more power the world will have over you,

the more effectually Satan will ensnare you —

until perhaps you may become a living illustration of what is spoken by the prophet, "Can the Ethiopian change his skin or the leopard its spots? Neither can you do good who are accustomed to doing evil."

Why not submit at once? Why not make it your first business, this new year, to yield yourself to God? Are you not a sinner — and do you not feel it? Is not Jesus a Savior — and do you not need him? Has he not invited such as you are to come unto him, and promised that he will never cast out? Go, then, and cast yourself at his feet, appeal to his mercy, plead his promise, venture on his perfect work — and you will find peace with God. Having done so, go and be baptized in his name, unite with his people, labor for his glory, walk with him in fellowship — and Heaven will crown your course.

But should a careless, thoughtless sinner read these lines — what can I say to you? My poor thoughtless brother, think! Think . . .

of the value of your soul,

of the desert of sin,

of the shortness of time,

of the uncertainty of life,

of your need of a Savior,

of the exact adaptation of Jesus to meet your case,

of his readiness to receive you,

of the folly of trifling with his Word, and

of the dreadful consequence of dying in your sin!

Care for your soul, if you care for nothing else. Remember, once lost — and you are lost forever! If your soul is lost — your own sin and folly will be the cause of it. No one can lose it for you. The blame will eternally rest upon yourself. Begin this year by seeking the Lord. He speaks to you when he says by his servant, "Let the wicked forsake his way, and the unrighteous man his thoughts; let him return unto the Lord, and he will have mercy upon him, and to our God for he will abundantly pardon."

Perhaps the eye of a backslider may pass over this page. If so, let me affectionately beseech you, my poor fallen brother — to begin this year by returning to your God. Go and return to your first husband, for it was better with you then, than now. You have fallen by your iniquity — but God bids you take with you words and return unto him. He says, "Only acknowledge your iniquity." All he asks of you is to confess — and be pardoned, to acknowledge — and be blessed by him. He waits to be gracious unto you. You never can be happy, you never will have peace — until you return. Doubt not his love. Fear not rejection.

Throw yourself at his feet,

plead what Jesus suffered,

mourn over your past follies,

seek restoring grace, and

this will be one of the happiest years of your life.

Let us all give up ourselves more unreservedly to the Lord. Let us make his glory the main business of our lives. Let us not live unto ourselves — but unto Him who died for us and rose again. Living, may it be our aim to exhibit and exalt Christ — and then dying will be to us everlasting gain. Let us seek the salvation of sinners more ardently, perseveringly, and prayerfully than we have ever done. Let us strive, in every possible way, to rouse up the Churches from their present sleepy state; nor rest, nor let others rest, until our chapels are crowded, our converts multiplied, our additions great, and our members holy. Let us realize the fact, that "the Lord Almighty is with us, the God of Jacob is our refuge — "that his arm is not shortened that it cannot save, nor his ear heavy that it cannot hear; that he is saying to us, "Open your mouth wide, and I will fill it!" and, "You have not because you ask not, or because you ask amiss. Ask and receive, that your joy may be full."

Beloved, the writer wishes you all a holy, happy, and successful New Year!

TO AMEND AND REFORM ONE'S OWN LIFE AND STATE

 

TO AMEND AND REFORM ONE'S OWN LIFE AND STATE

It is to be noted that as to those who are settled in ecclesiastical office or in matrimony -- whether they abound much or not in temporal goods -- when they have no opportunity or have not a very prompt will to make election about the things which fall under an election that can be changed, it is very helpful, in place of making election, to give them a form and way to amend and reform each his own life and state. That is, putting his creation, life and state for the glory and praise of God our Lord and the salvation of his own soul, to come and arrive at this end, he ought to consider much and ponder through the Exercises and Ways of Election, as has been explained, how large a house and household he ought to keep, how he ought to rule and govern it, how he ought to teach and instruct it by word and by example; likewise of his means, how much he ought to take for his household and house; and how much to dispense to the poor and to other pious objects, not wanting nor seeking any other thing except in all and through all the greater praise and glory of God our Lord.

For let each one think that he will benefit himself in all spiritual things in proportion as he goes out of his self-love, will and interest.

THREE TIMES - FOR MAKING, IN ANY ONE OF THEM, A SOUND AND GOOD ELECTION

 

THREE TIMES FOR MAKING, IN ANY ONE OF THEM, A SOUND AND GOOD ELECTION

First Time. The first time is, when God our Lord so moves and attracts the will, that without doubting, or being able to doubt, such devout soul follows what is shown it, as St. Paul and St. Matthew did in following Christ our Lord.

Second Time. The second, when enough light and knowledge is received by experience of consolations and desolations, and by the experience of the discernment of various spirits.

Third Time. The third time is quiet, when one considers, first, for what man is born -- namely, to praise God our Lord and save his soul -- and desiring this chooses as means a life or state within the limits of the Church, in order that he may be helped in the service of his Lord and the salvation of his soul.

I said time of quiet, when the soul is not acted on by various spirits, and uses its natural powers freely and tranquilly.

If election is not made in the first or the second time, two ways follow as to this third time for making it.

THE FIRST WAY TO MAKE A SOUND AND GOOD ELECTION

It contains six Points.

First Point. The first Point is to put before me the thing on which I want to make election, such as an office or benefice, either to take or leave it; or any other thing whatever which falls under an election that can be changed.

Second Point. Second: It is necessary to keep as aim the end for which I am created, which is to praise God our Lord and save my soul, and, this supposed, to find myself indifferent, without any inordinate propensity; so that I be not more inclined or disposed to take the thing proposed than to leave it, nor more to leave it than to take it, but find myself as in the middle of a balance, to follow what I feel to be more for the glory and praise of God our Lord and the salvation of my soul.

Third Point. Third: To ask of God our Lord to be pleased to move my will and put in my soul what I ought to do regarding the thing proposed, so as to promote more His praise and glory; discussing well and faithfully with my intellect, and choosing agreeably to His most holy pleasure and will.

Fourth Point. Fourth: To consider, reckoning up, how many advantages and utilities follow for me from holding the proposed office or benefice for only the praise of God our Lord and the salvation of my soul, and, to consider likewise, on the contrary, the disadvantages and dangers which there are in having it. Doing the same in the second part, that is, looking at the advantages and utilities there are in not having it, and likewise, on the contrary, the disadvantages and dangers in not having the same.

Fifth Point. Fifth: After I have thus discussed and reckoned up on all sides about the thing proposed, to look where reason more inclines: and so, according to the greater inclination of reason, and not according to any inclination of sense, deliberation should be made on the thing proposed.

Sixth Point. Sixth, such election, or deliberation, made, the person who has made it ought to go with much diligence to prayer before God our Lord and offer Him such election, that His Divine Majesty may be pleased to receive and confirm it, if it is to His greater service and praise.

THE SECOND WAY TO MAKE A GOOD AND SOUND ELECTION

It contains four Rules and one Note.

First Rule. The first is that that love which moves me and makes me choose such thing should descend from above, from the love of God, so that he who chooses feel first in himself that that love, more or less, which he has for the thing which he chooses, is only for his Creator and Lord.

Second Rule. The second, to set before me a man whom I have never seen nor known, and I desiring all his perfection, to consider what I would tell him to do and elect for the greater glory of God our Lord, and the greater perfection of his soul, and I, doing likewise, to keep the rule which I set for the other.

Third Rule. The third, to consider, as if I were at the point of death, the form and measure which I would then want to have kept in the way of the present election, and regulating myself by that election, let me make my decision in everything.

Fourth Rule. The fourth, looking and considering how I shall find myself on the Day of Judgment, to think how I would then want to have 18 deliberated about the present matter, and to take now the rule which I would then wish to have kept, in order that I may then find myself in entire pleasure and joy.

Note. The above-mentioned rules for my eternal salvation and peace having been taken, I will make my election and offering to God our Lord, conformably to the sixth Point of the First Way of making election.

PRELUDE FOR MAKING ELECTION

 

PRELUDE FOR MAKING ELECTION

First Point. In every good election, as far as depends on us, the eye of our intention ought to be simple, only looking at what we are created for, namely, the praise of God our Lord and the salvation of our soul. And so I ought to choose whatever I do, that it may help me for the end for which I am created, not ordering or bringing the end to the means, but the means to the end: as it happens that many choose first to marry -- which is a means -- and secondarily to serve God our Lord in the married life -- which service of God is the end. So, too, there are others who first want to have benefices, and then to serve God in them. So that those do not go straight to God, but want God to come straight to their disordered tendencies, and consequently they make a means of the end, and an end of the means. So that what they had to take first, they take last; because first we have to set as our aim the wanting to serve God, -- which is the end, -- and secondarily, to take a benefice, or to marry, if it is more suitable to us, -- which is the means for the end. So, nothing ought to move me to take such means or to deprive myself of them, except only the service and praise of God our Lord and the eternal salvation of my soul.

TO GET KNOWLEDGE AS TO WHAT MATTERS AN ELECTION OUGHT TO BE MADE ABOUT, AND IT CONTAINS FOUR POINTS AND ONE NOTE.

First Point. The first Point: It is necessary that everything about which we want to make an election should be indifferent, or good, in itself, and should be allowed within our Holy Mother the hierarchical Church, and not bad nor opposed to her.

Second Point. Second: There are some things which fall under unchangeable election, such as are the priesthood, marriage, etc. There are others which fall under an election that can be changed, such as are to take benefices or leave them, to take temporal goods or rid oneself of them.

Third Point. Third: In the unchangeable Election which has already been once made -- such as marriage, the priesthood, etc. -- there is nothing more to choose, because one cannot release himself; only it is to be seen to that if one have not made his election duly and ordinately and without disordered tendencies, repenting let him see to living a good life in his election. It does not appear that this election is a Divine vocation, as being an election out of order and awry. Many err in this, setting up a perverse or bad election as a Divine 16 vocation; for every Divine vocation is always pure and clear, without mixture of flesh, or of any other inordinate tendency.

Fourth Point. Fourth: If some one has duly and ordinately made election of things which are under election that can be changed, and has not yielded to flesh or world, there is no reason for his making election anew, but let him perfect himself as much as he can in that already chosen.

Note. It is to be remarked that if such election that can be changed was not made sincerely and well in order, then it helps to make the election duly, if one has a desire that fruits notable and very pleasing to God our Lord should come from him.

SECOND WEEK - THE FIFTH DAY TO THE TWELFTH DAY - Twelfth Day On Palm Sunday

 

THE FIFTH DAY

Fifth Day. Contemplation on the Departure of Christ our Lord from Nazareth to the River Jordan, and how He was baptized.

First Note. This Contemplation will be made once at midnight and a second time in the morning, and two repetitions on it at the hour of Mass and Vespers, and the five senses will be applied on it before supper; in each of these five Exercises, putting first the usual Preparatory Prayer and the three Preludes, as all this was explained in the Contemplation of the Incarnation and of the Nativity; and finishing with the three Colloquies of the three Pairs, or according to the note which follows after the Pairs.

Second Note. The Particular Examen, after dinner and after supper, will be made on the faults and negligences about the Exercises and Additions of this day; and so in the days that follow.

THE SIXTH DAY

Sixth Day. Contemplation how Christ our Lord went forth from the River Jordan to the Desert inclusive, taking the same form in everything as on the fifth.

THE SEVENTH DAY

Seventh Day. How St. Andrew and others followed Christ our Lord 

THE EIGHTH DAY

Eighth Day. On the Sermon on the Mount, which is on the Eight Beatitudes

THE NINTH DAY

Ninth Day. How Christ our Lord appeared to His disciples on the waves of the sea 

THE TENTH DAY

Tenth Day. How the Lord preached in the Temple

THE ELEVENTH DAY

Eleventh Day. On the raising of Lazarus 

THE TWELFTH DAY

Twelfth Day. On Palm Sunday

First Note. The first note is that in the Contemplations of this Second Week, according to the time each one wants to spend, or according as he gets profit, he can lengthen or shorten: if he lengthens, taking the Mysteries of the Visitation of Our Lady to St. Elizabeth, the Shepherds, the Circumcision of the Child Jesus, and the Three Kings, and so of others; and if he shortens, he can even omit some of those which are set down. Because this is to give an introduction and way to contemplate better and more completely afterwards.

Second Note. The second: The matter of the Elections will be begun from the Contemplation on Nazareth to the Jordan, taken inclusively, which is the fifth day, as is explained in the following.

Third Note. The third: Before entering on the Elections, that a man may get attachment to the true doctrine of Christ our Lord, it is very helpful to consider and mark the following three Manners of Humility, reflecting on them occasionally through all the day, and also making the Colloquies, as will be said later.

First Humility. The first manner of Humility is necessary for eternal salvation; namely, that I so lower and so humble myself, as much as is possible to me, that in everything I obey the law of God, so that, even if they made me lord of all the created things in this world, nor for my own temporal life, I would not be in deliberation about breaking a Commandment, whether Divine or human, which binds me under mortal sin.

Second Humility. The second is more perfect Humility than the first; namely, if I find myself at such a stage that I do not want, and feel no inclination to have, riches rather than poverty, to want honor rather than dishonor, to desire a long rather than a short life -- the service of God our Lord and the salvation of my soul being equal; and so not for all creation, nor because they would take away my life, would I be in deliberation about committing a venial sin.

Third Humility. The third is most perfect Humility; namely, when -- including the first and second, and the praise and glory of the Divine Majesty being equal -- in order to imitate and be more actually like Christ our Lord, I want and choose poverty with Christ poor rather than riches, opprobrium with Christ replete with it rather than honors; and to desire to be rated as worthless and a fool for Christ, Who first was held as such, rather than wise or prudent in this world.

Note. So, it is very helpful for whoever desires to get this third Humility, to make the three already mentioned Colloquies of THE PAIRS, asking that Our Lord would be pleased to choose him to this third greater and better Humility, in order more to imitate and serve Him, if it be equal or greater service and praise to His Divine Majesty.

SECOND WEEK - THE SAME FOURTH DAY LET MEDITATION BE MADE ON THREE PAIRS OF MEN IN ORDER TO EMBRACE WHAT IS BEST

 

THE SAME FOURTH DAY LET MEDITATION BE MADE ON

THREE PAIRS OF MEN IN ORDER TO EMBRACE WHAT IS BEST

Prayer. The usual Preparatory Prayer.

First Prelude. The first Prelude is the narrative, which is of three pairs of men, and each one of them has acquired ten thousand ducats, not solely or as they ought for God's love, and all want to save themselves and find in peace God our Lord, ridding themselves of the weight and hindrance to it which they have in the attachment for the thing acquired.

Second Prelude. The second, a composition, seeing the place. It will be here to see myself, how I stand before God our Lord and all His Saints, to desire and know what is more pleasing to His Divine Goodness.

Third Prelude. The third, to ask for what I want. Here it will be to ask grace to choose what is more to the glory of His Divine Majesty and the salvation of my soul.

First Pair. The first Pair would want to rid themselves of the attachment which they have to the thing acquired, in order to find in peace God our Lord, and be able to save themselves, and they do not place the means up to the hour of death.

Second Pair. The second want to rid themselves of the attachment, but want so to rid themselves of it as to remain with the thing acquired, so that God should come where they want, and they do not decide to leave it in order to go to God, although it would be the best state for them

Third Pair. The third want to rid themselves of the attachment, but want so to rid themselves of it that they have even no liking for it, to keep the thing acquired or not to keep it, but only want to want it or not want it according as God our Lord will put in their will and as will appear to them better for the service and praise of His Divine Majesty; and meanwhile they want to reckon that they quit it all in attachment, forcing themselves not to want that or any other thing, unless only the service of God our Lord move them: so that the desire of being better able to serve God our Lord moves them to take the thing or leave it.

Three Colloquies. I will make the same three Colloquies which were made in the Contemplation preceding, on the Two Standards.

Note. It is to be noted that when we feel a tendency or repugnance against actual poverty, when we are not indifferent to poverty or riches, it is very helpful, in order to crush such disordered tendency, to ask in the Colloquies (although it be against the flesh) that the Lord should choose one to actual poverty, and that one wants, asks and begs it, if only it be the service and praise of His Divine Goodness.