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 ness, all  intent  on  doing  Him  honor,  and  at  the  same time conscious  of  our  own  littleness;  that  in  this mighty universe  and  amid  the  millions  of  angels  and of men,  past,  present,  and  to  come,  we  are  indeed  as a  grain  of  dust  or  ashes. God hears  the  humble  publican's prayer,  but  that  of  the  proud  Pharisee  He  rejects. The second  part  of  prayer  is  study,  that  is,  an effort  of  the  imagination  to  bring  before  us  vividly the person  to  whom  our  prayer  is  made. All prayers, even those  directed  to  the  holy  souls,  the  blessed,  the angels, or  their  Queen,  should  ultimately  be  addressed to  God,  for  the  answer,  though  it  come through them,  must  come  from  Him. In this  effort, the imagination  is  powerfully  assisted  by  the  study of Scripture,  especially  the  Gospels. We thus  become so  conversant  with  the  Saviour  in  every  incident of  His  birth,  life,  Passion,  death,  and  Resurrection, that  in  an  instant  by  a  simple  act  of  our  will  we can  easily  place  ourselves  before  Him  as  He  appeared at  that  particular  portion  of  His  earthly career which  most  strongly  appeals  to  us. This " composition  of  place,"  as  St.  Ignatius  calls  it,  is  the strongest known  safeguard  against  distraction*  in prayer. Prayer's third  element  is  thought  or  reflection, and  for  this  third  part  no  set  rules  can  be  assigned, for  it  will  vary  according  to  the  present  bent of each. So rich  is  the  personality  of  Our  Saviour, that in  His  life  we  find  a  parallel  for  our  every  temptation, want,  trial,  and  affliction,  and  by  comparing our little  crosses  with  the  cruel  weight  of  His  we learn  patience  and  resignation  to  God's  will;  and  His