ought so to behave, that men may see their good works, and glorify their Father which is in Heaven.

Secondly, to introduce by the way pious discourses, and to check evil conversation, such as corrupts the morals. And in this judgment should be used, as in respect to warning others.

Thirdly, to admit no person into thy service, except on the express understanding that they are to be regular Communicants. The same rule may be kept in view in the selection of tradesmen or work-people.

Fourthly, to confer temporal benefits on men, in order to win them to some spiritual profit. Thus St. Ignatius when invited to join in some consider opgame, which he did not understand, consented to do so on condi- portunities for enforcing tion, that the person who was beaten should be at the disposal of religious the successful party for several days, and in this way led the man practices. he played with to devout exercises, and so to a good life. So, in other instances, we have known good people give alms, but not till they had obliged those who received them to listen to a short explanation of the Christian religion. Such Communicants as are in good circumstances have sometimes adopted the practice of choosing out each some poor Communicant, to give alms to, after they have received together.

of

Fifthly, to visit sick and afflicted persons, prisons and infirmaries, and to recommend godliness of life to those thou visitest; since men are Turn the adnever more ready to drink in wholesome teaching, than when they versities are visited with affliction, and receive kindness or assistance. Nor others to account in thy must such employments be thought beneath a Christian, who zeal for their knows that it is nothing, as I may say, but the good word of the souls. poor, by which he can be acquitted at the last Judgment.

Sixthly, to give good books and pictures and engravings on religious subjects. Such presents may be useful even to the rich, who spend money enough in other matters, but are careless of providing themselves with such things as these.

Seventhly, to promote religious instruction, a charity previously recommended, and schools and asylums for orphans and widows; and to be more earnest for the practice of religion and the care of the soul in such institutions than even for that of the body.

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Eighthly, to contribute to the support of such as are labouring for men's souls, and the propagation of the Gospel; for whoso receiveth and feedeth a prophet in the name of a prophet, shall receive som souls a prophet's reward. Thus the Queen of Portugal was induced with thy moby F. Xavier to apply the same sum she had been used to lay out in sandals, in winning souls to Christ. For in this way, one who is himself unable to preach or teach, or deliver religious instruction to others, often administers the same benefits with greater advantage through another. And just as any one who should maintain a teacher of heresy, or leave an endowment for one, would be chargeable with the blasphemy and destruction of souls which might thence ensue, to do the reverse of this is a practice to be altogether recommended.

Religious men to be appointed to place and offices of state.

Ninthly, if God has called any to so high a station in the commonwealth, that it is his business to create officers of state, magistrates, &c., to appoint to commands and the like, he must be told that it is his duty, both as to himself and others, to take religion into the account. For who does not know how apt people are to fashion their own conduct after the pattern and morals of their governors. And though few are found so profligate, as to choose to exhort or compel their people and subjects to irreligion, and to invite them to crime both by word and example; yet surely it is a duty to avoid the scandal and public sin of such appointments. For if according to the true proverb, examples draw men along with them, precepts only stir men, it deserves serious consideration, how heinous each crime must be reckoned, when it draws very many with it to their fall, and involves them also in one ruin. And hence it is, that we find it said in the book of Wisdom, Mercy will soon pardon the meanest; but mighty men shall be mightily tormented; since it too frequently happens that those, who are the first in dignity, are far from being above others in godliness also.

Tenthly, what holds good as to state officers and magistrates, applies no less to military appointments. For if over and above the wonted licence of soldiers, the example of their commander draws them to sin, the extinction of any thing like godliness can scarcely be otherwise than certain. But since all rule is in the hand of God, and He giveth it to whomsoever He will, and Soldiers of from Him alone is victory to be looked for, it is evident that the good chaprofligacy or goodness of the commander may have no little inracter, how important fluence upon the result of war. For if for one man's theft, Achan's, the hosts of Israel were defeated; what, I ask, is to be expected, if he who is in command should provoke God's anger against himself and his followers, by robbery, rapine, sacrilege, licentiousness, and pride?

to success.

Ejaculations.

"But be not Thou far from me, O Lord; Thou art my succour, haste Thee to help me."

Psalm xxii. 19.

"Deliver my soul from the sword; my darling from the power of the dog.” Psalm xxii. 20.

"Lord, how long wilt Thou hide Thyself, for ever; and shall Thy wrath burn like fire?" Psalm lxxxix. 45.

Lord, how long wilt Thou look upon this? O deliver my soul from the calamities which they bring on me, and my darling from the lions." Psalm XXXV. 17.

• Wisdom vi. 6.

P Dan. iv. 25.

4 Josh. vii. 12.

IMAGE THE FIFTEENTH.

PRACTISE THYSELF IN MEDITATING ON HOLY DOCTRINES, AND TAKE FOR AN EXAMPLE THE MYSTERY OF THE NATIVITY.

Prepare thyself, and then select some subject for meditation, as that of the Nativity (A). Pourtray this, as a painter would do, in a heart (B) which Peace (C) sustains, that is to say in a heart which is in tranquillity and at peace. Consider it with all its circumstances. First of all, Who it is that is born (D). Secondly, what it is which is said or done on that occasion, and in what manner (E). Thirdly, where, and when it is (F). Fourthly, why and for what end (G), namely, that Adam and the human race might be rescued from death. Fifthly, collect inducements out of each of these particulars, to the practice of some Virtue (H). As thou mayst perceive that from each little chart in these delineations, there is a ray of light extending to Virtue. Now take hold of some Occasion (I), whereon thou mayst exercise this virtue; and shew thy detestation for the opposite Vice (K). Moreover, while engaged in this contemplation, stir up thyself to the affections of Gratitude (L), of Joy (M), of Admiration (N), of Compassion (O). Wherever thou art, exercise Faith, Hope, and Charity (P), deriving them in prayer from above. And observe how in all this subject of our meditation, Virtue (Q) shineth forth and is taught in mystery. And now consider the particulars of doctrine or precept (R), which are set before thee by the Divine Teacher in that holy seat of His instructions, the Mount of the Beatitudes; and endeavour practically to follow that Virtue (S), which they would point out to thee.