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SOME persons asked me to write a book on the Eternal Maxims, for the use of those who desire to establish themselves in virtue and to advance in a spiritual life.

Others requested me to prepare a collection of matter for the sermons of the missions and of the spiritual exercises.

Not to multiply books, labor, and expense, I resolved to compose the work in the present form, with the hope that it might answer both purposes.

To render it useful as a book of meditations for seculars, I have divided the considerations into three points.

Each point will serve for one meditation, and therefore I have annexed to each point affections and prayers.

I entreat my readers not to grow weary, if, in those prayers, they always find petitions for the grace of perseverance and of divine love.

For us, these are the two graces most necessary for the attainment of eternal salvation.

The grace of divine love is, according to St.

Francis de Sales, the grace which contains in itself all graces: because the virtue of charity toward God brings with it all other virtues.

Now all good things come to me together with her (Wisd.

VII, II) He who loves God is humble, chaste, obedient, and mortified; in a word, he possesses all virtues.

Love, says St.

Augustine, and do what you wish (Ama, et fac quod vis).

They who love God labor to avoid whatever is offensive to him, and seek to please him in all things.

The grace of perseverance is that grace by which we obtain the eternal crown.

Bernard says that Paradise is promised to those who begin a good life, but is only given to those who persevere.

To beginners a reward is promised, but to him who perseveres it is given;.

(De modo bene vivere, s.

6) But this gift of perseverance is, as the Fathers teach, given only to those who ask it.

Hence St.

Thomas asserts that to enter heaven continual prayer is necessary.

And our Redeemer said: We ought always to pray, and not to faint.

(Luke XIII, 1) It is because they do not pray for the gift of pers.