and truth. For it is false that we deserve this, and it is unjust and impossible to attain it, since all demand the same. Manifestly then injustice is innate in us, from which we cannot free ourselves, yet from which we ought to free ourselves.

But no religion has pointed out that this is a sin, or that we are born in it, or that we are bound to resist it, or has thought of offering us a cure.

It is unjust that any should attach themselves to me, even though they do it with pleasure, and voluntarily. I should deceive those in whom I aroused this desire, for I am not the final end of any, nor have I that which can satisfy them. Am I not about to die? And thus the object of their attachment will die. Thus as it would be blameworthy in me to cause a falsehood to be believed, though I should gently insinuate it, though it should be believed with pleasure, and though it should give me pleasure; in like manner it is blameworthy in me if I make myself beloved, and if I draw persons to attach themselves to me. I ought to warn those who are ready to consent to a lie, that they should not believe it, whatever advantage accrues to me from it; and in the same way that they should not attach themselves to me; for they ought to spend their life and their pains in pleasing God, or in seeking him.

Self-will never will be satisfied, though it should have power for all it would; but we are satisfied from the moment we renounce it. Without it we cannot be discon

tented, with it we cannot be content.

To hate self, and to seek a truly lovable being to love, is therefore the true and only virtue, for we are hateful because of lust. But as we cannot love what is outside us, we must love a being which is in us, yet not ourselves, and that is true of each and all men. Now the universal Being is alone such. The Kingdom of God is within us; the universal good is within us, is our very selves, yet not ourselves.

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If there be a god we ought to love him alone, and not ne creatures of a day. The reasoning of the wicked in he Book of Wisdom is only founded on the non-existence f God. Given that there is no God," say they, "let us ake delight in the creature. It is because there is nothing better." But were there a God to love they would not have come to this conclusion, but to the contrary. And his is the conclusion of the wise: "There is a God, therefore we ought not to take delight in the creature.”

Therefore all that leads us to attach ourselves to the creature is evil, because it hinders us from serving God if we know him, and from seeking him if we know him not. Now we are full of lust. Therefore we are full of evil, therefore we should hate ourselves and all which urges us. to attach ourselves to aught but God only.

That we must love one God only is a thing so plain, that no miracles are needed to prove it.

That is a good state of the Church in which it is upheld by God alone.

Two laws suffice to regulate the whole Christian republic better than all political laws.

Against those who trusting in the mercy of God live carelessly without doing good works. As the two sources of our sins are pride and indolence, God has revealed to us two of his attributes for their cure, mercy and justice. The property of justice is to abase our pride, however holy may be our works, et non intres in judicium, etc.; and the property of mercy is to combat indolence by exciting to good works, according to that passage: "The goodness of God leads to repentance," and that other of the Ninevites: "Let us do penance to see if peradventure he will pity us." Thus mercy is so far from authorising slackness, that it is on the contrary the quality which formally assails it, so that instead of saying: "Were there not mercy in God, we must make every effort after virtue," we should say, on the contrary, that because there is mercy in God we must make every effort.

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The world exists for the exercise of mercy and judgment not as if men were in it as they came from the hands of God, but as the enemies of God, to whom he gives by grac light enough to return, if they will seek him and follow him, and to punish them, if they refuse to seek him and follow him.

We implore the mercy of God, not that he may leave us in peace in our vices, but that he may free us from them. There are but two kinds of men, the righteous, who believe themselves sinners, and sinners, who believe them. selves righteous.

There are two kinds of men in each religion.-Among the heathen, worshippers of beasts, and the worshippers of the one God revealed by natural religion.

Among the Jews, the carnal and the spiritual, who were the Christians of the old law.

Among the Christians, those coarser ones, who are the Jews of the new law.

The carnal Jews looked for a carnal Messiah, and the coarser Christians believe that the Messiah has dispensed them from the love of God. True Jews and true Christians adore a Messiah who makes them love God.

Carnal Jews and the heathen have their miseries, and Christians also. There is no Redeemer for the heathen, for they do not even hope for one. There is no Redeemer for the Jews, who hope for him in vain. There is a Redeemer only for the Christians.

The lust of the flesh, the lust of the eyes, pride, etc. There are three orders of things: the flesh, the spirit, and the will.

The carnal are the rich and kings, who have the body as their object.

Enquirers and men of science, who have mind for their object.

The wise, who have right for their object.

God must reign over all, and all men must be referred

to him. In things of the flesh lust reigns especially, in men of intellect curiosity especially, in wisdom pride especially.

Not that a man may not boast of wealth or knowledge, but there is no room for pride, for in granting that a man is learned there will be no difficulty in proving to him that he is wrong to be proud. Pride finds its proper place in wisdom, for it cannot be granted to a man that he has made himself wise and that he is wrong to be proud of it. For that is just. Now God alone gives wisdom, and therefore qui gloriatur in Domino, glorietur.

All that is in the world is the lust of the flesh, the lust of the eyes, or the pride of life; libido sentiendi, libido sciendi, libido dominandi. Woe to the accursed land which these three rivers of flame enkindle rather than moisten. Happy they who are on these rivers, not overwhelmed nor carried away, but immovably fixed upon the floods, not standing but seated, and on a firm and sure base, whence they rise not before the dawn; but where, having rested in peace, they stretch forth their hands to him who will lift them up, and cause them to stand firm and upright in the porches of the heavenly Jerusalem, where pride may no more assail nor cast them down; and who yet weep, not to see all those perishable things crumble which the torrents sweep away, but at the remembrance of their dear country, that heavenly Jerusalem, which they remember without ceasing while the days of their exile are prolonged.

The rivers of Babylon rush and fall and sweep away.
O holy Sion, where all is firm and nothing falls.

We must sit upon the floods, not under them or in them, but on them; not standing but seated, being seated to be humble, and above them in security. But in the porches of Jerusalem we shall stand.

Let us see if our pleasure is stable or transitory, if it pass away, it is a river of Babylon.

There are few true Christians, I say this even in regard to faith. There are many who believe, but from super

stition. There are many who believe not, out of reckless living; few are between the two.

I do not include here those whose morality is true holi-. ness, nor those whose belief springs from the heart.

It is not a rare thing to have to blame the world for too much docility, it is a vice as natural as unbelief, and as pernicious. Superstition.

Abraham took nothing for himself, but only for his servants; so the just man takes for himself nothing of the world, nor of the applause of the world, but only for his passions, which he uses as their master, saying to the one, Go,' and to another, 'Come.' Sub te erit appetitus tuus. The passions thus subdued are virtues. God himself attributes to himself avarice, jealousy, anger; and these are virtues as well as kindness, pity, constancy, which are also passions. We must treat them as slaves, and leaving to them their food hinder the soul from taking any of it. For when the passions gain the mastery they are vices, then they furnish nutriment to the soul, and the soul feeds on it and is poisoned.

The just man acts by faith in the smallest things; when he blames his servants, he wishes for their conversion by the spirit of God, and prays God to correct them; for he expects as much from God as from his own blame, and he prays God to bless his corrections. And so with all his other actions.

Of all that is in the world he takes part only in what is unpleasant, not in what is pleasant, He loves his neighbours, but his charity does not restrict itself within these bounds, but flows out to his enemies, and then to those of God.

This is common to ordinary life and that of the saints, that all endeavour after happiness, and differ only in the object in which they place it. Both call those their enemies who hinder them from attaining it.