by which it seeks to unite itself with God. It is that affectus orationis of which S. Fulgentius makes mention. The affection is kindled by consideration, and the consideration is supplemented by the affection; neither can afford to be separated the one from the other. Whilst the " Consideration" sets forth death as the end of toil, the "Affection" urges the soul to anticipate it, to ask heaven of Jesus, not that it may enjoy itself the more, but that it may love Him the more. The former bids us look at the consummation of our victory, the latter expresses such love, that it longs quickly to die, if such be the will of Jesus. Better far to die, and so to be delivered from the danger of losing grace, and from the fear of love ever growing cold.
The "Affections" to the three points of the Consideration upon the will of God lament over the times when God's will was not followed. They desire from henceforth that His will shall reign perfectly in the heart. And lastly, they express an earnest cleaving to Him who laid down His will for our sakes. " I give thee my will, my liberty, my all." With Affections our author has joined " Prayers." It would have been more conformable to the ordinary divisions of prayer had he substituted " Resoluzioni" for the " Preghiere " for, indeed, as is but natural, the "affection" in the present book passes into a "resolution;" the prayer
