Volume I, Treatise VII, Chapter IV

That the Particular Examen Must be Made Only on One Thing at a Time

Tue particular examen must be made only upon one subject, as I have already said; and the reason is, that hereby it is far more efficacious, than if we should take several subjects at once. For it is certain, and the very light of nature teaches us this truth, that we are better able to resist one vice alone, than many vices together. It is a common saying—that he who grasps at too much holds fast but little—the sense which is spread upon divers objects, acts more weakly upon any one of them in particular.

By attacking them one by one, we easily overcome our enemies, whom we could not vanquish in an entire body. Cassian says, that this way of overcoming our enemies, that is to say, our vices and passions, was taught us by the Holy Ghost, when he instructed the children of Israel how they were to actin or der to overcome the seven nations, their enemies in the land of promise. «The Lord your God,” says he, “will by little and little consume these nations before your face; you cannot exterminate them all together.” (Deuteronomy 7:22):.

The same Cassian, as although he answered an objection that might be made, takes further notice upon this point, that we must not be afraid, that by being employed against one vice alone, and by using our whole endeavours to overcome it, we shall receive any prejudice from the rest. First, because the attention ~ we exercise in overcoming one particular vice will excite in the soul a general horror of all the rest; by reason of that malice which is common to them all; and therefore when we shall be well armed and fortified against one vice, we shall also be fortified against all others, and be in a condition to make vigorous resistance to them all. Secondly, because the care we take in our particular examen, to root out of our hearts any evil habit, cuts by degrees the root of all the rest; which root is nothing else than the too great facility with which we suffer ourselves to embrace whatever we feel an inclination for. So that to endeavour in our examen to overcome one viee, is to overcome all; because the means we make use of, to secure ourselves from that, will secure us from all the others; just as pulling in and correcting a stubborn horse will prevent him from being stubborn on other occasions. To these add another reason, which is, that we daily make a general examen comprehending all vices; and therefore there is no reason to fear, that endeavouring in our particular examen to correct one vice in ourselves, will occasion the rest to fortify themselves against us.

It is, moreover, of such importance, to make our particular examen upon one vice alone, that very often when we would examine ourselves, either upon a vice, or upon a virtue, it is very profitable to divide the matter into several parts or degrees, and to make our particular examen first upon one part, and then upon another, that we may be the better able to attain what we aim at; because if we should undertake it only in the gross, we should never be able to come off with success. If we would, for example, apply our particular examen to the rooting pride out of our souls, and the gaining humility, it is not sufficient to propose to ourselves in general, not to take pride in anything, and to be humble in all things; because this purpose being of as great extent, as if we should make our examen upon three or four different matters, we should infallibly profit nothing by it;

but we must divide our matter into different points; and our

enemies being thus divided, and separately attacked by us one

__ after another, it will be more easy to overcome them, and attain our object.

But that this may be the better put in practice, I shall here, by way of example, divide some of the chief matters upon which we make our particular examen into different degrees; and though I have observed the same method where I have treated of some virtues in particular, yet that all the things relating to this exercise may be collected and connected together, and because this is the proper place to speak of them, I shall make an abridgment, which may serve us for a glass or model, to see how far we are advanced in virtue, and what is still wanting to our perfection.

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