which it should be
considered, to raise the devout sentiments which the consideration of it
should produce, and to form the resolutions which those sentiments
should inspire, must, our author observes, be a work of exertion to a
beginner. But when once he has arrived at that state of perfection as to
have detached himself from those objects which are the usual incitements
to sin, and to which, from the natural propensity of the human heart,
the imaginations of man forcibly lead, and when an ardent love of
virtue, piety, and whatever relates to them, is habitual in her; then,
our author supposes, that what before was exertion becomes the usual
state of the soul; a thousand causes of distraction cease to exist, and
all the powers of the mind and affections of the heart rest with ease
and pleasure on the subject of her meditation; God communicates to her
his perfections; he enlightens her in the mysteries of religion, and
raises in her admirable sentiments of wonder and love. This our author
calls the prayer of contemplation. In process of time, he supposes that
the habit of devotion increases: that the soul acquires a stronger
aversion from every thing that withholds her from God, and a more ardent
desire of being united to him; and that, by continually meditating on
the sublime truths and mysteries of Christianity, she is disengaged from
earthly affections, is always turned to God, and obtains a clearer view
of his perfections, of her obligations to him, and of the motives which
entitle him to her love. Then, according to our author, every thing
which is not God becomes irksome to her, and she is united to him in
every action and every thought. At first, the soul, by our author's
description, calls to her mind the presence of God; afterwards she
habitually recollects it; at length every thing else disappears, and she
lives in him. Even in the first stage, when the sinner first turns from
vice, and determinately engages in the practice of a virtuous life, our
author pronounces that the comforts which she experiences in reflecting
on the happiness of the change, exceed the joys of this world: he
supposes her to say, in the words of Bourdaloue, (_Sur la Choix mutuel
de Dieu et de l'Ame Religieuse_,) "I have chosen God, and God has chosen
me; this reflection is my support and my strength, it will enable me to
surmount every difficulty, to resist every temptation, to rise above
every chagrin and every disgust." From the moment