Page:PracticeOfChristianAndReligiousPerfectionV1.djvu/52

 the same  sentiments,  and  be  filled  with  a  holy  confusion,  on seeing,  "  That  the  children  of  this  world  are  wiser"  (Luke,  xvi. 8),  and  more  careful  in  the  concerns  of  this  life,  than  we  are  in the  affairs  of  heaven,  and  let  this  prevent  us  from  remaining any longer  in  our  sloth  and  tepidity.

It will  conduce  much  to  our  spiritual  advancement,  that  we propose  to  ourselves  as  objects  the  highest  things,  and  such  as are  of  more  exquisite  perfection,  according  to  the  counsel  of the  apostle,  "  Be  zealous  for  the  better  gifts.  And  I  yet  shew to  you  a  more  excellent  way." (I Cor.  xii.  31.)  This  means is without  doubt  of  very  great  importance;  for  our  desires  must necessarily soar  high,  if  we  wish  to  elevate  our  actions  to  that perfection, with  which  even  our  indispensable  duties  should  be performed. This may  be  easily  explained  by  a  familiar  comparison:  when  your  bow  is  too  feebly  bent,  you  will  never  be able  to  hit  the  mark  unless  you  aim  considerably  higher;  because the  looseness  of  the  string  gives  to  the  arrow  a  downward direction. It is  precisely  so  with  us. Our nature  is  so  feeble, and we  are  so  relaxed  by  the  evil  habits  we  have  contracted,  that we must  take  our  aim  considerably  higher  than  the  mark,  if  we wish  to  reach  it. Man is  become  so  weak  by  sin,  that  to  attain an ordinary  degree  of  virtue,  his  thoughts  and  desires  must soar much  higher. But some  will  say,  "  All  I  propose  is  to avoid  mortal  sin:  this  is  the  only  perfection  I  aspire  to." It is much  to  be  feared,  that  you  will  not  reach  this  point  you  propose to  yourself,  for  the  string  is  slack. Perhaps you  would have reached  this  point,  had  you  directed  your  thoughts  higher; but not  having  done  so,  it  is  probable  you  will  never  reach  it, and it  is  very  probable  you  will  fall  into  mortal  sin. The religious who  intends  not  only  to  keep  the  commandments  of God,  but  likewise  endeavours  to  follow  his  counsels — the  religious who  purposes  to  avoid  not  only  mortal,  but  also  venial sins, and  even  the  least  imperfections,  as  much  as  he  can,  adopts a good  means  of  not  falling  into  mortal  sin,  because  he  takes his aim  considerably  higher;  and  though  his  frailty  should