"I.-How shall I offer my purely indifferent actions to God; walks, visits made and received, dress, little proprieties, such as washing the hands, etc.', the reading of books of history, business with which I am charged for my friends, other amusements, such as shopping, having clothes made, and equipages. I want to have some sort of prayer, or method of offering each of these things to God. "REPLY.-The most indifferent actions cease to be such, and become good as soon as one performs them with the intention of conforming one's self in them to the will of God. They are often better and purer than certain actions which appear more virtuous: 1st, because they are less of our own choice and more in the order of Providence when one is obliged to perform them; 2d, because they are simpler and less exposed to vain complaisance; 3d, because if one yields to them with moderation, one finds in them more of death to one's inclinations than in certain acts of fervor in which self-love mingles; finally, because these little occasions occur more frequently, and furnish a secret occasion for continually making every moment profitable. "It is not necessary to make great efforts nor acts of great reflection, in order to offer what are called indifferent actions. It is enough to lift the soul one instant to God, to make a simple offering of it. Everything which God wishes us to do, and which enters into the course of occupation suitable to our position, can and ought to be offered to God; nothing is unworthy of Him but sin. When you feel that an action cannot be offered to God, conclude that it does not become a Christian; it is at least necessary to suspect it, and seek light concerning it. I would not have a special prayer for each of these the elevation of the heart at the moment suffices. "As for visits, commissions and the like, as there is danger of following one's own taste too much, I would add to this elevating of the heart a prayer to moderate myself and use precaution. "II.-In prayer I cannot fix my mind, or I have intervals of time when it is elsewhere and it is often distracted for a long time before I perceive it. I want to find some means of becoming its master. "REPLY.-Fidelity in following the rules that have been given you, and in recalling your mind every time you perceive its distraction, will gradually give you the grace of being more recollected. Meanwhile bear your involuntary distractions with patience and humility; you deserve nothing better. Is it surprising that recollection is difficult to a man so long dissipated and far from God?