Chapter IV. The means of perfection peculiar to our Company

Article I

In what way the exercise of 'prayer in the Company slwvM he practical.

Meditation is an inward discourse tending to make perfect the will, and to render it holy: thus it is not purely speculative, like that of philosophers ; it is practical, and that in two ways : first, in that it serves to give a better direction to the will, and to regulate the other powers of the soul ; secondly, in that it produces different interior acts, and operates as a spring for the formation of external acts, according to the model proposed for imitation.

The exercise of prayer peculiar to the Company is practical in both these ways ; and he who should pretend that it was not sufficient for it to be practical in the first way, and that it must be so also in the second, would be in error ; because it would follow from such a view, that contemplation was not suited for the Company, which is false.

It is an error in prayer to constrain ourselves to give it always a practical bearing. We excite and disquiet ourselves in resolving how we shall behave on such and such occasion, what acts of humility, for example, we shall practise. This way of meditating by consideration of virtues is wearisome to the mind, and may even possibly produce disgust. Not but that it is well to do this when we pray , to foresee occasions and prepare ourselves for them ; but it should be done with freedom of mind, without refusing to yield ourselves to the simple recollection of contemplation when we feel ourselves drawn to it. For then our Lord, in the course of one single meditation, will endow a soul with some particular virtue, and even with many virtues, in a far higher degree than would be acquired in several years by these external acts. St. Paul the Hermit had the virtue of patience, and that of charity towards his neighbour, although he never exercised them. It is sufficient, then, quietly to embrace such opportunities as offer for practising any virtue, humility, for example, and to endeavour also without eagerness to perform acts of the same, leaving the rest to prayer.

We should regard as practical, and not purely speculative, such exercise of prayer as disposes the soul to charity, religion, humility, &c., although the affection remains within the soul, and does not express itself in outward acts.

Article II

The obedience cmd exact observcmce of the rules peculiar to our Company, and the motives thereto, "The Company of Jesus," says Suarez, "is the strictest of all religious orders, although it is not the most austere." In fact, it is impossible for the monastic discipline to be more stringent ; every thing therein depending on the sole will of a superior as respects employment, residence, and the details of our conduct ; all which is a great blessing to us, and conduces powerfully to our perfection.

The ways of God within us are those graces which He bestows upon us, when we are in the state to which He has destined us, and in the place which He has marked out for us. To these God so attaches the graces by means of which He would lead us to heaven, that whilst we remain therein. He bestows them on us in abundance; but if we quit them. He generally withdraws Himself from us, until by His mercy we return to them again.

That superiors should not be well affected towards us matters not ; God will always so dispose our employments, that the one He has destined for us shall infallibly fall to our lot. For though He sometimes permits, in punishment of our sins, that superiors should fail either in charity or in prudence in their behaviour towards us ; yet when we shall have confessed the faults which have drawn this chastisement down upon us, and have done penance for them, God in His mercy will recompense us double for the disadvantage we may have incurred. So that we must be under no anxiety to have superiors who are friendly to us, or to be in fevour with them ; neither must we speak to them to obtain the employments we desire, or employ others to speak in our behalf We ought to resign ourselves once for all without reserve into the hands of God's providence j and if we are ill treated by superiors or others, first of all, to feel assured we have well deserved it, if not in this instance, at least on other occasions ; secondly, to enter into ourselves, and if we are in fault, ask God's pardon ; thirdly, to consider the injustice with which we feel we have been treated as simply coming from God, who permits it for our good, and designed to permit It before our superiors or the other persons in question had any thought of so treating us ; fourthly, to adore with all humility and from the bottom of our heart, this will of God and disposition of His providence, and submit ourselves thereto with perfect resignation ; considering that what on the part of men is an effect of their hatred or envy in order to our humiliation, on the part of God is a means which His goodness employs to exalt us to a higher degree of glory, if we are but faithful to Him. We see this in the example of Joseph, and in that of Jesus Christ Himself. Let us learn, then, to serve our Lord with an entire abandonment of ourselves.

A religious who observes his rules and practises obedience may say, "I do what an Angel would do, were he in my place ; what the Blessed Virgin would do, and Jesus Christ Himself." What an assurance to have ! How full of comfort is the thought !

We ought to hold ourselves so disengaged in the midst of our devotions and all our actions, that we may be always ready to quit every thing when obedience or charity summons us elsewhere. If, for instance, at the time which we have fixed for saying the rosary of our Lady, an opportunity occurs of hearing a confession, or doing our neighbour some other service, we must leave that exercise of devotion to attend to this occasional work of charity.