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III. Should it chance to happen that, in “the second time," the will should lean to a particular choice, and afterwards, in "the third time," moved by the arguments of the intellect, should find itself impelled in an opposite direction, you must examine whether the arguments of the intellect are solid, and if they be, you must be guided by them, because in the first case there is no full certainty that the impulse comes from God, and consequently the guidance of the intellect is more secure, and more in conformity with our nature. But should the

arguments of the intellect appear weak, while the movements of the will are strong, and highly indicative of the call of God, the opposite course must be pursued.

IV. RULES FOR THE DISCERNMENT OF SPIRITS.

I. Should you feel yourself inclined to adopt one course of action in preference to another, examine whether the movements which influence you will fill you with spiritual consolation and peace ; whether you will find them an incentive to virtue; or, whether they do not, on the contrary, cause you trouble, annoyance, and sadness, and serve as an inducement to tepidity. If they are of the first mentioned class, you may regard them as coming from God; if of the second, they bear the mark of the infernal tempter.

II. Examine, moreover, the beginning, the middle, and the end of these movements of the soul. As regards their beginning, or origin, reflect whether you began to feel them for the first time in moments of fervour, spiritual consolation, and peace;

or rather, whether they first manifested themselves during a period of spiritual disquietude, sorrow, and desolation. Also, whether they came into your head as it were by stealth, in order to distract you from prayer, or from the due performance of duties imposed upon you by obedience. If they be of the latter class, most assuredly they do not come from God, who is the author and fountain of order and of peace. 2. In their middle stage, consider if your soul remains tranquil, and your intellect clear, or otherwise. 3. As regards their final stage, reflect whether they leave in your soul an ardent desire to advance with confidence in the paths of perfection; or whether they may not have affected you with a spirit of sloth, of disgust for spiritual things, and a gloomy feeling of sadness. The first-mentioned

signs are manifestations of the Spirit of God; those mentioned in the second instance, indicate that the feelings you experience have the devil for their author.

But, above all things, have recourse to prayer: there you will find light to guide your intellect, and strength to confirm your will in its good resolutions. Be careful, however, in your moments of spiritual consolation not to make any vow; and you should also abstain from making any resolutions in moments of spiritual desolation. Let your endeavours be all directed to acquiring a spirit of tranquillity, which is the mother of wise counsels. Be particular, more over, to disclose the state of your soul with all candour to your spiritual director, and to be guided by his advice.

THIRD MEDITATION.

On the Prerogatives of the Third Degree of Humility.

FIRST POINT.

Consider, first, its excellence.

For what can be

more heroic than to wish to be despised, poor, and afflicted, in imitation of Jesus Christ, rather than be surrounded by riches, pleasures, and honours, even though in either state the glory given to God, and your own merit, would be the same? 2. What greater generosity of soul can one display, than in wishing to bind his brow with a crown of thorns rather than with one of roses, in order thus to imitate Christ the more perfectly? 3. Can anything be so sublime as to abhor and fly from that which the world so intensely loves and so eagerly covets; and, on the other hand, to love and ardently long for that which the world so carefully shuns, and so entirely abhors and detests? For if the just man in affliction is a spectacle worthy the eye of God Himself, how great in His sight will that person be, who not only endures patiently, like Job, poverty, loss of reputation, and corporal afflictions, but even, like the apostle, anxiously longs for such things? O Lord, grant that I may not fall short of the sublime aspirations of the children of God!

SECOND POINT.

Consider its happiness. The soul which has attained the third degree of humility enjoys, in a

marked degree, even in this life, the peace of the blessed; for what can sadden that heart which seeks for poverty, loves labour, and is ambitious of contempt? 2. It is ever near Christ, who is the centre of all happiness and all glory; for, in closest resemblance to Him, it is ever clad in His own special garment, and partakes of His own particular food; and sharing His lot, it shares with Him also the special favours and love of the Eternal Father.

3.

It constitutes the Paradise of the Sacred Heart of Jesus, where, beneath the shadow of the tree of the cross, He loves to share in its delights all day long. 4. It is the most fitting instrument to promote the glory of God, for "the foolish things of the world hath God chosen, that he may confound the wise" (a). And, in the eyes of the world, what can possibly be more foolish and weaker than the third degree of humility? Oh! who, then, will not wish to aspire to such happiness? Who?

THIRD POINT.

Consider its utility, for this third degree is the most certain way of salvation, since it withdraws us from those innumerable dangers which are inseparable from honours and riches. 2. It is the shortest means to arrive at perfection, because it frees the soul from every sinful affection, and enriches it with the most precious virtues; it leads us directly to a likeness to Jesus Christ, in which all true sanctity consists. 3. It is the most meritorious, because of the continual occasion of suffering which con

(a) 1. Cor. i. 27.

tempt, poverty, and trials place in our path, and because of the strong motives for practising the most sublime virtues which so often have their origin in this state. 4. Moreover, a soul which has reached this degree reposes with the most perfect tranquillity in the bosom of Divine Providence; it leads upon earth a heavenly life, far surpassing everything in this world, and approximating to the life of the angels; and since its will is ever conformed to the will of God, it always lives in accordance with the wishes of God, and consequently in the enjoyment of the most perfect peace. 5. Finally, it awaits with a feeling of the most perfect confidence the fulfilment of the Divine promise: 66 Amen, I say to you, that you who have left all things, and have followed me, shall receive an hundredfold, and shall possess life everlasting" (a). And who is it that leaves all things and follows Jesus Christ most closely, if not the person who has reached the third degree of humility? And what, then, will not their reward be ?

AFFECTIONS.

I believe, O Lord, that "Blessed are the poor in spirit; that blessed are they that suffer persecution for justice sake; that blessed are they whom men revile, and against whom they speak all that is evil, untruly" (b). And all this I believe with a most firm faith, because Thou, who art infinite truth and wisdom, hast proclaimed it. O what a treasure lies hidden in the third degree of humility! For how

(a) Matt. xix. 28, 29.

(b) Matt. v. 3, et seq.

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