soul, and to satiate its desires. For, if we attain this one end, and bring this one affair to a happy conclusion, we shall be perfectly contented, even though we should forfeit or neglect all things else. But, if, on the other hand, we fail in attaining this one end, or if we conduct this one affair unsuccessfully, we shall always be uneasy and disturbed, even though we possessed all other things in abundance, and were to bestow upon them our undivided attention. Our desires continually tend with an uncontrollable force towards things greater than those of earth: for as a stone does not find its resting place until it has reached its centre, so man never enjoys perfect repose until he has found God, who is his last end. 4. To serve God is man's end, and his most important business upon earth; because from it depends an eternity of happiness or of misery; because, should it terminate badly, it would involve an irreparable loss; and because to have once erred in the management of this business is to have perished for ever. This is that affair which alone will cause us anxiety at the hour of death. In a word, to serve God is man's. end, and his greatest, his last, his only, and his essential business in this world. Therefore, he ought to attend to it with all his powers, and with unflagging perseverance. Man has been created by God, and for God; therefore he ought to serve God. Such is the incontestable fact: therefore, you too, reader, are bound to serve God. Let the world prate as it may, let the flesh rebel, let the devil fret and rave, but you are bound to serve God. Every tongue in heaven, upon earth, and in hell proclaims this truth. THIRD POINT. We must serve God in that manner in which He wishes to be served. Why do you hesitate? What doubts do you entertain on the subject? The farmer does not permit his servants to work in a manner different from that which he has marked out for them. Why, then, should God alone be compelled to tolerate similar conduct? No one rewards a service which has been performed contrary to orders. Why, then, should God reward such services? Even acts of kindness cease to please, when they are not done in conformity with our desires. How much more displeasing, then, services which are our due ? The very holiest works become empty and valueless when not performed agreeably to the Divine wishes. "I have no pleasure in you" (a), said the Lord to the Israelites. And why? because "in the days of your fast your own will is found" (b). Their actions were the result of caprice, and not of a desire to do God's will, and the Lord, in consequence, abominated their sacrifices. From this we perceive, even with the unaided light of natural reason, that it is our duty to serve our Creator, not in whatever manner we ourselves choose to do so, but in that manner which is pleasing to Him. Let us ponder well on this fundamental truth, and let it be deeply graven on our hearts. If, then, the all-wise God desires that you should serve Him in a humble and despised condition, surrounded by sickness, calamities, and perse(b) Isaias lviii. 3. (a) Malach i. 10, cution, you are an impious rebel if you would prefer to serve Him in the enjoyment of affluence, health, prosperity, and honours. Hence, you should regard with absolute indifference every kind of service which your Creator may be pleased to require at your hands, being prepared to serve Him in every condition of life, or in every degree of perfection that is pleasing to Him in that state which you have already chosen. This indifference, reduced to practice, is the principal fruit which you ought use every endeavour to gather from the present meditation. You will be much assisted in your effort to do so: 1, by conceiving in your intellect a lively and clear appreciation of the following truth: "I have been created by God and for God; 2, by bringing your will to form a firm and efficacious general resolution of serving God henceforward after whatever manner He may wish, and may be pleased to make known to you during the course of these exercises. AFFECTIONS. You should excite within your soul the following affections principally. 1. An act of Faith, by which you firmly believe that to serve your Creator is your last end, as well as your only, your greatest, and your most essential business; and that all created things are but means ordained for the attainment of this end. 2. Acts of indifference in respect of those four conditions of things enumerated by S. Ignatius in his meditation on the "Foundation," viz. 1, To serve God whether in honour or dishonour; 2, whether attended by misery, or surrounded by the comforts of life; 3, whether in health, or in sickness; 4, whether the term of your life be long, or prematurely shortened by labours; proclaiming yourself ready, moreover (N. B.), to avoid or reject that which constitues the chief impediment to the attainment of your last end, and to endure or perform everything which conduces to lead you securely to that great goal-ready, in one word, to spring forward towards that degree of perfection, which it is God's wish you should strain every nerve to reach during the present course of Exercises. You will be much assisted towards attaining this disposition of soul by a practical faith in the following gospel truths: 1. "It is better for thee to go into life maimed or lame, than, having two hands or two feet, to be cast into everlasting fire" (a). 2. "It is expedient for thee that one of thy members should perish, rather than thy whole body be cast into hell" (b). 3. Finally, "What doth it profit a man, if he gain the whole world, and suffer the loss of his own soul? What exchange shall a man give for his soul?" (c) In a word, what will riches, honours, and a life of worldly happiness profit me if I lose my soul? And how do I suffer by leading a poor, miserable, and despised existence here, if I only secure my salvation? Imprint well upon your mind those words: "what doth it profit?” "how do I suffer?" 3. You may also excite within yourself affections: 1. Of gratitude for the benefit of creation; 2. Of sorrow for having so often abused the means of sal (a) Matthew xviii. 19, (b) Matthew v. 9. vation, by making bad use of your senses and of the faculties of your soul; 3. Of love towards so beneficent a Creator, resolving firmly to act always, and in all things, with a pure intention; 4. Of hope and of desire to enjoy eternally God who is our last end. Nevertheless (as the Directory observes), one ought to indulge in these four affections only for a brief period, and in a passing way. For, the object to which this meditation is directed, and the essential fruit to be gathered from it, is simply a thorough indifference to any manner of service which God may require at our hands. Hence, you ought to employ the greater part of this hour in striving, with all your soul, to acquire this spirit of indifference. But if you do not find your soul equal to such perfection, conceive at least a desire of it, and fervently beseech the Lord to grant it to you. Take care, however, not to be discouraged by the difficulty of the attempt; for if God, for His own most wise ends, should deny you this grace at present, perhaps He will grant it to you the more abundantly hereafter. For the rest, be careful on your part to place no obstacle in its way, and endeavour to render yourself worthy to obtain it. COMPENDIUM. 1. You have been created by God. Now, reflect who it is that has created you, whence He has drawn you, what it is He has made you, and with what love He has called you into existence. Who? God-God Himself created you. Whence has He drawn you? From nothing: employing for that |