and the curse of God for an inheritance; and we, in a word, prefer that all should eternally perish rather than overturn by one act of justice, a miserable establishment which we may have formed. Can we imagine a more fearful extremity than this? Nevertheless, we know it is but too ordinary. We know there are few persons in the world who have never committed injustice: but we also at the same time know there are far fewer who, having committed it, repair it, either in life or even at death.

This would instruct us in what we surely must know; that there are very few who do not perish, that there are very few who die in the LORD; that the greater number, that almost all constantly pursue the broad way which leadeth unto death ; since almost all, after having lived in injustice and impenitence, die in these same dispositions. Amid this great number of occasions which we have to groan and sigh, have we many as just as this? And must it not be to take very little interest in the salvation of the world, to feel no emotion in thus seeing the greater part of those we know, die in this manner? Here are some of the principal marks by which we may discover whether repentance is sincere. We need only add, that it is not sufficient that we should remark one or two among those we feel in our heart, in order to a favorable judgment; we must find them all, without exception, and the absence of only one is sufficient to persuade us that the repentance to which this is wanting, is vain and useless.

CHAPTER XII.

IN WHAT MANNER WE SHOCLD BE ENGAGED AFTER HAVING

DONE THAT WHICH HAS BEEN SHOWN IN THE PRECEDING

CHAPTERS.

Ir the sinner of whom I speak strictly performs what has thus far engaged our consideration, he has reason to promise himself all the expressions of the mercy of God in time and in eternity. But as it is very possible that he may not expire immediately after having done this, and that God may allow him yet for some time the freedom of his mind, it is well to know how he should employ all this time which the divine mercy gives him.

I say, then, in the first place, that he should from time to time repeat all those acts which I have pointed out: they are all very right and very proper: they are all conformed to the will of God. It is not, therefore, possible that they should not please him, and that they should not always, whenever they are performed, bring some new grace, some effect of his love and of his goodness. Besides, these acts can never have too much intensity or ardor. The more they have, the more they are conformed to our duty; the

a

more, consequently, they please God. Who, therefore, can doubt but in their frequent repetition we may not find the means of exciting them to this ardor and intensity, which as yet may be wanting in them. Is not this what occurs almost every day, and upon almost every subject? Is it not true, that the first time we perform an act we succeed not as well as when we are practised in it, and have made it a habit? There is, besides, this advantage in such a course. By reiterating these acts, we observe their defects, and consequently place ourselves in the way of correcting them, and of supplying all that we see deficient, to which it is certain we cannot apply ourselves with too much care.

It is also certain that if love to God, and a desire of salvation, which combine to form these acts, powerfully engage the heart, we shall be incessantly occupied in them; we shall continually think of them; and in this manner perform anew what these motives had already determined us to do. We shall even perform them undesignedly, and by natural consequence of that disposition in which the heart finds itself. Among the acts which, for all these reasons, it concerns us to reiterate, there are few more necessary than prayer. Nothing is better suited to a dying person: never have we greater need of the influences

of the Divine goodness and mercy than on that occasion: never should we, therefore, ask it of him with greater importunity.

We observe, also, in Scripture, how the saints applied themselves to this exercise in the last moments of their life. It is with this they endeavored to finish. St. Stephen, overwhelmed by the stones of the Jews, thinks not of flying or escaping; he is only occupied in prayer to God. He bends his knees, he casts himself upon

the ground as he would have done in the most tranquil state of his life. Jesus Christ does the same; he prepares himself for death by prayer; he prostrates himself upon the ground three several times in the garden of Gethsemane; he continues on the cross; and, in a word, he ceases not to pray till he ceased to live. Who can doubt but that the example of this great Saviour should be a model which we should imitate? Who sees not, hence, that there is nothing to which the dying should apply themselves with greater care than this important duty of Christianity? St. Paul commands us in one passage of his sacred writings, to "continue instant" (or constant) " in prayer;" and in another, to "pray without ceasing.” God commands us particularly to call on him in trouble ; and there is no doubt the more violent the evil we suffer, the more terrible the