regularly to prescribe to ourselves? How put in practice the rule of seeking, as far as possible, for mortifications in all things? Whether we will deny ourselves food and drink outside the times of our ordinary meals? How shall we regulate our daily food? 4. Whether we ought to place ourselves unreservedly in the hands of our superiors, with a perfect indifference to every office, and to every place, even those towards which we feel the greatest repugnance? or whether we ought to lay down a rule for ourselves, or even make a vow, never to remark upon any order or arrangement of theirs? 5. How should we overcome that inordinate affection which we feel towards our relatives and friends; that human respect, that predominant passion?

The third point concerning our choice has reference to other particular things. For example, whether we ought to accept or refuse that office, that employment; or, if we are priests, that parish, or that canonry? How should we regulate our conduct in transacting this or that business? What ought to be improved or perfected in the discharge of the trust confided to us? By what means can we or ought we promote with greater zeal the salvation of souls? In one word, the principal motive according to S. Ignatius, to guide us in making our choice, is "to bring about a solid emendation or reformation in each one's state of life" (a). With regard to the foregoing points, it must, however, be borne in mind that each person ought not to reflect upon them all, but on such of them only, as his spiritual wants and his circumstances may require.

(a) Lib. Exercit. ad finem. heb. 2.

For the rest, whatever be the point which anyone takes up as the matter of his considerations, we ought always, as S. Ignatius remarks, "look with a pure and simple eye to the end for which we were created; namely, God's glory and our own salvation; so that we should not aim at, or seek for anything, except what may advance the honour of God and our own salvation" (a).

IV. If you should ask me when one should perform this exercise of the election of a state, I should answer that it is to be performed at some time when the soul is perfectly tranquil; and, according to S. Ignatius, "tranquillity is then known to be present when the soul is not disturbed by various spirits" (b). The better to understand this we should know that thesoul may be moved-1, by the spirit of good alone, by way of consolations. 2. By the spirit of evil alone, when deluged by desolations. 3. Finally, by both spirits together, but with opposite movements. We should take care not to make any election on either of the two last-mentioned occasions; and even on the first some precautions must be observed, which shall be detailed in the exercises for to-morrow.

For the rest, in all our actions where doubt arises, be it of great or lesser import, we should put this exercise of election in practice; and we shall, thus, have always at hand the best, the easiest, and most secure way to attain, according to the wishes of the Lord, the happy termination of whatever business may engage our attention for the time being.

(a) In lib. Exercit. in prælud. ad elect. Item ad fin. heb. 2. (b) Ibid. de Elect.

SECOND MEDITATION.

On the Hidden Life of Jesus Christ.

FIRST POINT.

Reflect upon the sublime nature of this mystery. The hidden life of Jesus Christ contains within it a mystery, which is the source of the sweetest comfort to the humble, and of the greatest confusion to the proud; and it is a perfect antidote against that temptation which so frequently assails us-a longing to be mighty in this world, and to show off to the best advantage what little excellence we may chance to possess. Come hither, then, whoever you are, that feel this fever of pride burning in your blood, and cast an eye upon Jesus. Behold the Man-God, the Lord of Heaven and Earth, who came into the world to wage war against sin, to banish error, to correct corrupt morals, and to sanctify the world— this Man-God (who will not be astounded at the fact?) 'lives a poor, despised and hidden life, in a wretched little hamlet, in the humble workshop of a tradesman, and plying the tradesman's art Himself.

Those hands which created the world, those fingers from which the universe is suspended, now hold the broom to cleanse the house; they cut and saw wood; they plane planks and beams; they gather faggots and chips; they wash and clean the kitchen utensils. He shuts himself up unknown to the world, and to those few who do know Him, He makes himself appear as nothing better than an

ignorant and contemptible artisan. In this manner acts He who, some few years afterwards, could preach in the Temple of Solomon; could argue and lay down principles of the most sublime philosophy in the schools and the academies; could dictate a code of civil government for magistrates and princes; could traverse cities, provinces, and kingdoms, healing the infirm, teaching those who were in health, converting sinners by the force of His example, and drawing whole nations after Him by the splendour of His miracles. Yet He remains concealed in an obscure little village of Palestine, in the worshop of a poor tradesman, abject and without honour, and this not for three or four, but for full thirty years. O stupendous prodigy of humility!

Let the 66 sons of men, liars in the balances" (a); that is, liars in their judgments; let them now come and consider attentively-1, Who it is that lives this hidden life? 2. Where? 3. And for how long? And let them learn at this school to moderate their foolish desire to put themselves before the world, to lord it over others, and make a show and parade of their talents. O Jesus, "verily thou art a hidden God" (b), "making darkness thy covert" (c). Ah, grant that thy obscurity be to me as the noonday brightness, in which I may clearly see how much vanity there is allied with positions of honour and eminence.

SECOND POINT.

Reflect upon the great truth concealed in this mystery. Jesus, while thus hidden away, apparently

(a) Ps. lxi. 10. (b) Isaias xlv. 15. (c) Psalm xvii. 12.

doing nothing, burying his talents, and leading a despised life, forgotten by all, lived, nevertheless, most perfectly. He performed everything; nay, the greatest of all things. This life, which, in human estimation, was idle, useless, and vain; was, in the sight of the Divine Father, most laborious, most useful, and most glorious, because He lived in the manner that His Father had appointed for Him; He did what his Father wished that He should do ; and He was in that place where his Father wished that He should be. So that if, during all that time, Jesus had done other than He did, or had lived otherwise, or elsewhere, He would have done badly; for He would have failed to fulfil the will of His heavenly Father.

If this is so, our perfection does not consist in doing great things-that is, things great only in the eyes of the world. It does not consist in astonishing cities by our eloquence, or schools by our learning, or our native country by the brilliancy of our achievements, or in hearing ourselves styled great men. No; our perfection does not consist in such things but it consists entirely in doing the will of God, that is, in living in a state of perfection in that place, in that office, in that degree in which the Supreme Ruler shall wish us to live. And this is that great truth, of paramount importance, which the Incarnate Wisdom has taught us for the space of full thirty years. But you may reply: To what purpose then has God given me those brilliant qualities, if, after having given them, He does not wish me to employ them? I answer, Why did the Heavenly Father bestow so many sublime gifts upon Jesus, and yet forbid Him to use them for the space