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because the things that are pleasing to God are made known to us" (a).

Therefore we ought to be indifferent with regard to all these things, and whosoever is not indifferent fails to serve God in the manner which God requires, and so turns aside from his last end. For as that general indifference to every condition of life-exalted or lowly, rich or poor-is necessary for attaining the end of man, as we have seen in the first meditation; so this special indifference to every degree, to every office, to every place, and to every condition of health, is necessary in order to attain the end of the religious man-particularly in the Society (of Jesus) -and as that secular would stray away from his end, who should wish to live in a state different from that to which his Creator calls him, so that religious would fail in attaining his end, who should determine to serve God in another condition of health, in another degree, in another office, or in a place different from that in which obedience, or Divine Providence has placed him. Wherefore, let this indifference of feeling in respect of every degree, office, place, and condition of health be the object intended as the special fruit of this meditation.

And, assuredly, this indifference is a matter of the very greatest importance, and a prize which we should strive for at any cost. For it constitutes the foundation of all the other meditations, and if it be undermined, it will drag down with it the entire spiritual edifice of the Exercises, and will entail the ruin of the interior man; since without this a religious can never attain the highest degree of perfection,

(a) Baruch iv. 4.

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which is the primary object of the Exercises, and of the religious life.

AFFECTIONS.

You shall stir up within your heart the following affections: 1. Acts of thanksgiving for the grace of a religious vocation, which has been bestowed upon you . . . . in preference to so many others who were much more deserving of it, . . . notwithstanding the foreknowledge of your sins and to a religious order distinguished by so many choice prerogatives. 2. Acts of sorrow for non-observance of the rules, for violations of your vows, for your carelessness in striving after perfection-in one word, for having failed in fulfilling the obligations of so holy a state, and for having been so lukewarm in labouring for the salvation of your neighbour. 3. Acts of love and of praise of God's admirable Providence, which has guided you so lovingly-even sometimes in opposition to your own inclinations— through so many dangers, and by so many different paths, and has ensured, at length, your safety in the harbour of religion. 4. Finally, resolve to serve God henceforward, in whatever manner He may wish : namely, in that degree of virtue which He shall be pleased to make known to you during these Exercises. Nevertheless, for the reasons already mentioned, we must not occupy ourselves beyond a brief period, with these four affections; we must, instead, concentrate all the powers of our soul in eliciting—

II. An act of indifference to every place, to every office, to every degree, to every condition of health. This we must do, however, merely in a general way, being cautious not to enter too minutely to-day into

particulars where there is question of a matter so difficult in itself, and so utterly at variance with our self-love. For, our will being still weak, we must advance by slow stages, until it becomes gradually stronger through the graces obtained during the progress of the Exercises, and arms itself to face each difficulty in particular.

III. A considerable portion of time should also be devoted to eliciting an act of Faith, in virtue of which we firmly believe that all things happening to us through the commands of our superiors or otherwise, are sent to us by God for our greater good, and that they are, consequently, the means best adapted to conduct us to our end. For that self-same God who said, "This is my Body" (a), has said also, "he that heareth you, heareth me" (b). If then we believe in the truth of the first of these sayings, why should we entertain doubts concerning the truth of the second?

Let us also believe with a most firm faith the following dogmas-That God is omniscient, from which it follows that He knows what place, what degree, what condition of health, and what office is most suitable for us. 2. That God is omnipotent, and is, therefore, able to use that which suits us best. 3. Finally, that God burns with an infinite love for us, and will, consequently, bestow upon us the means which are best adapted to the attainment of the end to which He has called us. A lively faith in this truth cannot fail to produce in us the spirit of indifference already mentioned, provided we implore it of God by fervent prayer.

(a) Matt. xxvi. 26.

(6) Luke x. 16.

COMPENDIUM.

I. The end of the religious who professes a mixed life is to attend to his own perfection and salvation, and to that of his neighbour. The excellence, the utility, and the happiness of this end are exceeding great. 1. Its excellence is great, because all the operations of God, ad extra, were directed to this end, and in having it as our end also, we are in a measure made co-redeemers of men. 2. Its utility is great, because (1) Of the merits; (2) The graces; and, (3) The glory which we shall obtain by accomplishing it. 3. Its happiness is great, because it conduces (1) To a tranquil and contented life; and (2) To a happy death. But it should be remembered that we must procure our own and our neighbour's salvation after the manner which God shall wish-namely, by these means, and in that measure, which shall be pleasing to Him.

II. In a mixed order, the principal means to attain this end are the various places, degrees, offices, and the powers of our mind and body; because it is precisely by such agencies that we attain our own perfection and salvation, and procure the perfection and salvation of others.

Here observe firstly, that the things just mentioned are nothing more than means. Wherefore, since the means have no other excellence beyond their aptitude to assist us in attaining an end, it follows that they are to be sought after, or avoided, in proportion as they conduct us to, or lead as away from, our end.

Observe, secondly, that these various places, degrees, offices, &c., are means suited to the attainment of our end, since by means of them we can fulfil the will of God.

Observe, in the third place, that though all these means are in themselves suited to the accomplishment of our end, yet that one among them is best suited, which it is God's will we should employ.

III. From all this we conclude, that the religious ought to serve God in his vocation, in that degree, in that office, in that place, and in that condition of health which His Divine Providence and Obediencethe interpreter of His wishes-shall direct that He be served; and that without this total indifference to every means we can neither be perfect ourselves, nor promote the perfection of others.

CONSIDERATION.

On indifference to every place, every office, every degree, and every condition of health.

Since the necessity of this indifference is so great, that without it the entire spiritual edifice of the Exercises would go to ruin, in the same manner as a house would fall if its foundation were undermined; and since, on the other hand, it is a virtue extremely difficult to acquire, as being diametrically opposed to our self-love, I have resolved on putting forward a few arguments to persuade you to it, so that the will, assailed in so many ways, and so powerfully, may at length be forced to yield submission, and confess itself vanquished. This is what I propose to myself

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