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at ni ton of the 'I';

How crap and sweet a way

e tert.om a mu! What an

Usion! If]ss (St comes to me humility there is the union accomplished. A te this on? Lore; and where is the In the Precious Blood; bathing, washIt into the vesst of my soul. I have s hearing this lesson, and now only I it na vivid and practical manner, Meekness Ay forcing my sloth and weariness into con

mekness with self which will not permit at feeling my own shortcomings and wait of es under the sense of fatigue and worn-out Mass with others: priests, poor, and every

wds, in manner, in conduct, and deeds. MeekMess towards God's providence-as shown in the circumstances around me, in the trials and sufferings He may s.1 or perinit, in the spiritual action of God on my soul.

bad effect roughness produces; a human unworthy motive indeed. In future the love of Jesus Christ, the example of my Mother, must be the sole motive. Gentleness and sympathy, these shall be the instruments wherewith to beat down self-love. What a brute am I that the practice of these two tokens of love should mean self-sacrifice and self-denial instead of being the spontaneous outcome of charity! Never mind-we are going to improve. He cannot possibly refuse to hear the prayer which He has made continual-the desire that grows stronger day by day.

Discite a me quia mitis sum et humilis corde.' This is the old lesson often spoken to me before and now spoken again with renewed force and persuasiveness. Herein is (1) surrender of self; (2) annihilation of the 'I'; (3) destruction of self-love. How cheap and sweet a way to reach the attainment of those terrible aims! What an easy way to Divine Union! If Jesus Christ comes to me by meekness and humility there is the union accomplished. What is there to urge this on? Love; and where is the love to be found? In the Precious Blood; bathing, washing in It, pouring It into the vessel of my soul. I have been many years hearing this lesson, and now only I understand it in a vivid and practical manner. Meekness with self-gently forcing my sloth and weariness into continuous action; meekness with self which will not permit despondency at feeling my own shortcomings and want of power; meekness under the sense of fatigue and worn-out feelings. Meekness with others: priests, poor, and every one, in words, in manner, in conduct, and deeds. Meekness towards God's providence-as shown in the circumstances around me, in the trials and sufferings He may send or permit, in the spiritual action of God on my soul.

And all this is to be coupled with humility-humility deeper than hitherto―constant digging down for deep foundations. 'Et invenietis requiem animabus vestris.' It is very good of Our Lord to promise rest of soul if I am meek and humble, but I would learn of Him to practise these virtues, were there to be no such reward. To please Him would be infinite recompense. What greater privilege could any one possess than the certainty of being able to please Him? Here, then, I have these truths for my standard of life.

"I. Ignem veni mittere in terram et quid volo,' &c. I must be ever kindling and then spreading the fire of divine love and zeal for souls. Herein I am 'alter Christus.'

"2. This I must do while learning to be meek, gentle, and humble of heart-in other words, I must thus place Christ within my own soul. I must make room for Him there by causing a displacement of, a destruction of, an annihilation of my human self-love, of my human Ego.

"3. Continual prayer for light and strength will accomplish all this. Omnia possum in eo qui me confortat. 'Sine me nihil potestis facere."

August 28th. Meekness. To-day N. called after absence on business. I might have congratulated him, encouraged him, sent him away quite happy and full of spirit, but I said nothing of the kind. I kept him waiting, saw him, refused his request without expressing regret, and probably let him see that I was treating him as one to be got rid of, and so we parted. . . . A tradesman in a shop said, 'What a beautiful day it has been!' My curt reply was, 'Has it been a good day for

you?' thinking it had not. I had a grave and forbidding countenance most of the day. At prayers to-night very dry; asked God to speak to me. And after awhile I

saw clearly what an unchristian beast I had been to-day I saw that N. had been a splendid opportunity and that I had lost it altogether. I saw that I might have cheered the tradesman, that I might have been Our Lord to him-I had not been a Christian, or even a human being, to him. Thank God for showing me this so clearly. A distinct light such as this will set me on the right track to-morrow. One can represent Our Lord and bestow kindness and charity

"1. By a smile, by a bright and sympathetic countenance. This can be bestowed on servants and every one where no words need be uttered. To do so when low and out of humour will be a splendid exercise in the practice of killing my self-love-the thing I am asking for perhaps a hundred times a day.

"2. By thinking what pleasant and encouraging thing I can say to So-and-so who has just come to interrupt me, and saying it.

"3. By avoiding any sarcastic remark, any cold and chilling reception of another's remark, any morose sign of displeasure or ill-humour. Now we'll begin again, and thanks to God for all His mercies."

Something of the true inwardness of the Cardinal's life and its essential unworldliness comes out in the following curious memorandum as to the comparative advantages and disadvantages of dining out. It is undated, but was clearly written soon after he came to Westminster and apparently while he was on a visit at Arundel Castle :