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 and lastly, by longing to attach itself to him with a pure and inflamed heart.

This, according to the same Doctor, is that wonderful and hidden unitive wisdom which, without any previous meditation or search, raises up to God the heart of one who loves him; grows, by extending to him the affections, and exercises itself by short but frequent and ardent prayers and acts of virtue; so that we may say that the foundation of perfection, especially interior perfection, is contained in certain acts and motions of the mind towards God and our neighour, which we here lay down in form of prayers,

Whoever uses them, however, must beware of intending to make any vow or promise which would bind him with the force of a new precept, but only to use these acts by way of devotion and a free-will offering, with the assurance that the oftener and more carefully he does it, the greater advantage he will derive from it; and he may justly hope to disengage himself in a short time from all love of the world, and unite himself wholly to God, who alone is the chief and the true good.

Now, because every work derives its value and character from the end in view, that this may be done the better, we will, first of all, lay down a solemn form of protestation, by which the mind may be led to frame before God a right intention and exact direction of the will, until, despising all beside, it seeks only the glory and service of God.

1. O most holy and undivided Trinity, Father, Son, and Holy Ghost! I, thy wretched and unworthy creature, do, with a firm and constant purpose, throw myself this day entirely on thy most holy and just will; and I declare and protest, with my whole heart, that I desire to be wholly thine, by the renunciation of myself. Nor would I possess, or wish ever to possess, ought else but thee alone ; thee alone I wish