UNIVERSITY OF CALlI Lbrary, 7 f \ ^^ . '/ ! A 1 rnnuc c?.Tm 1 1 1 << 1 1 ^^jJ^sJi:^:?^?^^;^^::::^:^ NiJv:JN^s:^^s^s^s:^5^R 7^:^:^^;:^;^^::;^^:^;^;^^ A THE SCIENCE OF SPIRITUAL LIFE. muob0tat: THOMAS SLATER, S.J. 5mpnmatui: : 4- EDWARD, Bishop of Birmingham. ROEHAMPTON : PRINTED BY JOHN GRIFFIN. SCIENCE OF ACCORDING TOk IFE THE SPIRITUAL EXERCISES. FATHER CLARE, S.J. LONDON AND LEAMINGTON: ART AND BOOK COMPANY. NEW YORK, CINCINNATI, CHICAGO : BENZIGER BROTHERS. 1898. FRA^r€lscAN (athers Nt\S LOAN STACK [All rights reserved. \ 1213 PREFACE The Book of the Spiritual Exercises contains the principles on which St. Ignatius, under God, formed his Society, and embodies its very essence and spirit. It is for this reason that all who are called by God to become members of that Society, and who wish to correspond to their high vocation, must always regard it as a sacred duty to apply themselves seriously to a study of the meaning and bearing of each word of a work which in such a short and concise form comprises the whole spirit of the Institute of the Society of Jesus, and to form themselves both inte- riorly and exteriorly in accordance with its teaching. To enable them to do this as effectually as by God's grace is possible, every member of the Society on his entrance has to spend one month in per- forming the Exercises, and during the two years of retirement in the Novitiate has to make them the constant subject of his study. In addition to this, there is a third year of probation devoted to the same holy occupation, and to a repetition of the month's retreat after each one has completed his full course of studies. Moreover, for the better ; 737 vi PREFACE. understanding of the Exercises, and to prevent as far as possible all erroneous application and inter- pretation of them, it is deemed necessary that during these three years all should be under the guidance of an experienced director or instructor, whose duty it is to explain and develop those truths and their practical conclusions which are so briefly and con- cisely set down by St. Ignatius. Just as the Sacred Scriptures, if they are to be of practical utility, and are to exercise an influence on our minds and hearts, require that their meaning be explained to us by legitimate and God-guided interpreters, so too must this work of our holy Founder, which with some reason is said to have been dictated in its essential parts by the Mother of our Lord, be interpreted by competent authority, if it is not simply to be read, but to be applied to our daily life, and to mould and regulate our whole interior and exterior views and conduct. It is for this reason, and to supply as far as possible for the absence and want of such a director and instructor, that I publish the following pages, which are meant principally, though not exclusively, for those persons who, whether in the world, or in the ecclesiastical state, or consecrated to God in Religion, are accustomed to make an annual retreat, and are aiming at the perfection of their state of life. I do it also the more readily, as we frequently PREFACE. vii hear great regret expressed that the Exercises are published in a language which is not understood by- many, and also that they are compressed into such a small space that they are a sealed book except to those who are initiated. Emboldened, then, by the example of the Very Reverend Father Roothaan of holy memory, of Father Ciccolini in Rome, Fathers Neumayr and Meschler in Germany, of Father Figuera in Spain, &c., I have humbly tried to follow in their footsteps, hoping that it may be for the greater glory of God and for the salvation and perfection of souls. I have also added three Appendixes, which contain subjects for election or for reformation of life, the consideration of which may be of great practical benefit for persons living in the world, for priests, and for Religious. If there be anything in these pages which is in any way at variance with the letter or spirit of the Spiritual Exercises, or which is not in full accord with the teachings of Holy Church, I hereby express regret and cordially reject it. J.C. St. Beimo's College, Feast of St. Joseph, March 79, 1896. PREFACE TO THE SECOND EDITION. In issuing a second edition of THE SCIENCE OF Spiritual Life, the author has availed himself of the kind suggestions which have reached him from various sources, and which have been made by persons whose judgment merits all respect. Therefore, where important instructions have been expressed with too great conciseness and brevity, and were • thereby open to misapprehension, they have been more fully explained ; the contemplations on the life of our Blessed Lord, the points only of which have been laid down by our holy Father in his Book of the Spiritual Exercises, have been developed for the benefit of those who are less advanced in the contemplative method of prayer ; several contemplations on the Sacred Passion have been added for the convenience of such as may have the inclination and opportunity to devote themselves to study more deeply in the record of the sufferings and death of Jesus, what was the excess of His love for each of us, what was the price that He paid for our redemption, what is the fearful malice of sin which demanded such an awful atonement, and what PREFACE. ix is the value of an immortal soul ; they will also be profitable by impressing upon us the great lesson of the necessity of self-sacrifice, if we mean to be true followers of Christ. Moreover, some new Meditations and Considerations on subjects of practical import- ance bearing on our daily life have also been introduced. Lastly, there is also added a fourth Appendix, for the benefit of such as desire to make a retreat of eight or four days, and who cannot avail them- selves of the wise counsels of an experienced director. For the convenience of such persons, several Orders of the Exercises are drawn up, from which they can select the one which they may deem best adapted to their state, circumstances, and requirements. In conclusion, the author would humbly beg of those who may derive from the study of these pages some increase in their knowledge and love of our Blessed Lord, that they would say a prayer for him, that " whilst preaching to others, he himself may not become a castaway."^ J.C. St. Beuno's College, Feast of St. Ignatius, 1898. Cor. ix. 27. THE PRAYERS OF ST-. IGNATIUS. ANIMA CHRISTI. Soul of Christ, sanctify me. Body of Christ, be my salvation. Blood of Christ, inebriate me. Water from the side of Christ, cleanse me. Passion of Christ, be my strength. O good Jesus, graciously hear me. In Thy sacred Wounds hide me. Nor let me be ever separated from Thee. From the wicked enemy defend me. In my dying hour do Thou call me, And bid me come to Thee, That together with Thy Saints I may praise Thee, For ever and ever. Amen. SUME ET SUSCIPE. Take, O Lord, and receive all my liberty ; accept my memory, my understanding, and all my will, whatever I have and possess. Thou hast given all to me ; to Thee, O Lord, I give it back again. All is Thine ; dispose of it according to all Thy will. Give me Thy love and Thy grace, and this is enough for me. Amen. CONTENTS. Preface to First Edition Preface to Second Edition PAGE V viii Abridgment of the Spiritual Exercises Method of Meditation . Method of Contemplation Outline of the form of Meditation The Nature and Division of the Spiritual Exercises The Annotations . . . . The Examinations of Conscience The Particular Examen Notes ..... The General Examen ... The method of the General Examen A Form of the General Examen (Father Roothaan) General Confession and Communion The Additions The Rules for the Discernment of Spirits (more applicable for the First Week) . . . • I 5 13 15 17 19 25 26 28 29 31 32 35 36 41 THE FIRST WEEK. Preparatory Meditation The "Principle," or "Foundation Part I . The Importance of Salvation Part 2 . Part 3 . 50 54 56 58 60 64 CONTENTS. PAGE On Indifference . . . . .66 Motives of Indifference 69 Impediments to Indifference 72 The " Foundation," by way of repetition (i) 74 (2) 79 as applied to Christians 81 The End of the Priest . 85 The End of the ReHgious 87 On Sin. Introduction . 91 On Three Sins 93 Note 97 On one's own Sins 98 On Three Sins, by way of repetition lOI On one's own Sins, by way of repetition 104 The Effects of Mortal Sin 105 Sin in a Christian log Venial Sin . 112 Repetition 115 On Tepidity . 117 On Hell— Note iig 121 On Interior Pains of Hell 124 On Death 127 The Wreck of the Body . 131 Note 133 The Particular Judgment 134 The General Judgment 137 Repetition of preceding 139 The Shortness of Time . 142 . Note • 143 The Allegory of the Prodigal • 144 Note 147 Conversion of St. Peter . 148 Conversion of Magdalene . 150 THE SECOND WEEK. Introduction.— The Illuminative Way " The Kingdom of Christ " Repetition .... Repetition (for those who are in Religion) 154 159 163 167 CONTENTS. The Incarnation, Part i Part 2 The Visitation The Nativity . The Adoration of the Shepherds The Circumcision The Adoration of the Magi The Purification and Presentation The Flight into Egypt . : The Return from Egypt The Life at Nazareth . Jesus remains in the Temple — Note Introduction to the Consideration of Various States of Life "Two Standards" Notes on the preceding Repetition of "Two Standards Contemplation on "Three Classes of Men Note "Three Degrees of Humility " The Baptism of our Lord On Election . Prelude to the Election The objects of an Election The times or ways of finding out God's will On Reformation of Life Note Rules for the Discernment of Spirits more useful for those engaged in the Second Part of the Exercises On the Distribution of Alms Rules regarding Scruples Resolution to follow Christ (according to the second form of Election) Jesus is tempted in the Desert . The Miracle of Cana in Gahlee . Jesus drives the sellers out of the Temple Vocation of the Apostles The Sermon on the Mount Jesus stills the Storm at Sea Jesus walks upon the waters Note . . Jesus sends the Apostles to preach xiv CONTENTS. PAGE Jesus feeds the five thousand . 321 The Transfiguration . 325 The raising of Lazarus . 331 The supper in Bethania . 336 The triumphal entry into Jerusalem . 340 Jesus preaches in the Temple • 345 The Public Life of Jesus . . • 349 THE THIRD WEEK. Introduction . 353 The Last Supper - 357 The Holy Eucharist . 361 Discourse of Jesus after the Supper . 366 The Agony in the Garden of Gethsemane / 371 The seizure of Jesus - 375 Jesus before Annas 380 Jesus before Caiphas . 384 Jesus spends the night in prison . 389 Jesus before Pilate 393 Jesus before Herod 398 The Scourging at the Pillar 401 The Crowning with Thorns 405 Jesus is delivered up to be Crucified 409 Jesus is Crucified 415 Jesus dies on the Cross 419 Jesus dead on the Cross .425 Repetition of the whole Passion . 430 The Burial of Jesus . 437 The Rules of Temperance 441 Note . . . . 444 Three Methods of Prayer 444 Note to the First Method . 446 Second Method of Prayer . 448 Third Method of Prayer 450 CONTENTS, THE FOURTH WEEK. Introduction . , 452 The Resurrection . 457 The apparition to Magdalene 460 ,, to the Holy Women 464 to the Disciples going to Emmaus . 466 ,, to the Disciples in the Cenacle 468 ,, to the Disciples and St. Thomas 470 ,, to the Apostles on Lake Tiberias 473 The Ascension .... 476 The Joys of Heaven 479 Love of Jesus Christ 482 Conformity to God's will 486 On Perseverance 490 Contemplation on Divine Love 493 Rules of Orthodoxy 501 APPENDIX I. Note ..... 511 Consideration — On Humility . . . 512 „ On Future Life . 516 On Trials 520 ,, On Dissipation . 526 ,, On Meditation . 528 ,, 'On Mortification 532 ,, On Fraternal Charity 534 On use of Time . 537 On means of Sanctification 540 On ordinary Actions 542 On Human Respect 545 ,, On Love of Enemies 549 ,, On Self-conquest 551 On Tranquillity of Mind . 554 On Watching and Prayer 556 xvi CONTENTS. iPAGB APPENDIX II. (FOR PRIESTS.) Consideration— On Humility 559 The Priest's life a life of Labour 564 The Dignity of the Priesthood 569 .1 .1 ,1 • ■ 572 The Priest and the Altar . 575 The Priest and the Pulpit 578 ,, The Priest and the Confessional 581 The Priest at Home (i) . 584 „ (2) . 588 The Priest in his District . 592 The Priest and a life of Faith 595 The Priest and a life of Charity . 599 On Anxiety of Mind 602 On Patience 606 On the Cardinal Virtues . 610 The ordinary Sources of Danger . 617 APPENDIX III. (CONSIDERATIONS FOR RELIGIOUS.) On Esteem for our Vocation On Esteem for our Rules On the Vow of Poverty On the Vow of Obedience On Religious Charity . On Tepidity in Religion On " Common Life " in Religion On external Modesty . On Remedies against Temptations On ordinary Sources of Faults and Imperfections 625 629 633 636 639 642 644 649 652 654 APPENDIX IV. Order of the Exercises for Retreats of Eight Days >• M ,, Four Days 657 664 Ube Science of Spiritual Xite. ABRIDGMENT OF THE SPIRITUAL EXERCISES. 1. The Book of the Exercises may fitly be described as a practical course of the whole spiritual life. It lays down its END, and prescribes the means by which that end is to be attained. 2. As regards the end of spiritual life, it is declared in the first of the twenty Annotations which are placed at the very beginning of the Book of Spiritual Exer- cises. This is to root out all inordinate affections, such as are not in perfect accordance with the principles of faith and the dictates of right reason ; and when these have been eradicated, to seek and discover the Divine will for the ordering and regulating of life. It is this end which we are ever to keep before our eyes. 3. With regard to the means by the employment of which we may safely trust to secure the end, they are either general or special. 4. The general means are prayer and self-conquest. The special means are found in the method and rules of election and of reformation of life ; in the rules for the discernment of spirits for the use of those who are more advanced ; in the rules on scruples ; and lastly, in the rules for regulating ourselves and our B 2 ABRIDGMENT OF THE SPIRITUAL EXERCISES. judgments according to the teaching and spirit of the Holy CathoHc Church. 5. The first of the general means, as we have said, is Prayer. The end of prayer, as it is explained in the first Annotation and in the very title of the Exercises, is to arouse devotion and piety, by which a man will overcome himself, and set his life in order. 6. This prayer is divided into vocal prayer, of which the method is given to us in the third of the "three methods of prayer ; " and mental prayer, such as medi- tation, contemplation, and the first and second of the "three methods of prayer," which are placed at the end of the Book of Spiritual Exercises. 7. The means which are to be employed, and the price as it were which we have to pay, if we would succeed in prayer, are contained in the *' ten Additions " and in the twelfth and thirteenth Annotations. 8. The next general means for the attainment of spiritual life is, as we noted above, victory over self, which we may call the proximate end of spiritual life. It is this self-conquest which enables us to regulate and rightly dispose our lives, not by destroying or changing our nature, but by purifying, strengthening, and perfecting it, not by extirpating the passions of the human soul, but by directing and elevating them. The different methods to be employed in'the practice of this self-conquest are given to us briefly but admir- ably in the tenth of the Additions, where we find the distinction between internal and external penance is laid down, together with the different ways in which external penance may be practised. The various motives also are proposed for the exercise of self- conquest. Further motives are also put before us in the meditations during the course of the Exercises ; such, for example, as the imitation of our Lord in His private and Public Life, as we contemplate it during the second ABRIDGMENT OF THE SPIRITUAL EXERCISES. 3 part of the retreat ; or, in the Third Week, the motive of sympathy with, and gratitudefor all which He endured during the three days in which He suffered and died for our redemption. The principle which is to guide us in our practices of ■self- conquest is denoted to us mainl}^ in the contempla- tion of the " Kingdom of Christ," and in the thirteenth Annotation, and also in the rules regarding temperance ■in our meals. St. Francis Xavier came forth from the Spiritual Exercises so deeply impressed wath the conviction of the necessity of this self-conquest, that during the whole of his after-life he was constantly repeating this motto to himself, Vince teipsum ; and when asked where- fore he did so, his answer was, " I have not learnt any other lesson from our holy Father Ignatius." Such in brief are the Exercises. In them we have the spirit and end of the Societ}^ founded by St. Ignatius, together with all the means by which this spirit is to be maintained, and the end of its institutions is to be secured. It is according to this little book that every Jesuit is to be moulded ; and by this, before the Con- stitutions of the Society were drawn up, were all its anembers formed. It contains the very bones and marrow of the Institute, and may be styled with truth the war-book of every true Jesuit. Consequently, who- ever means to respond to his vocation, must make it Jiis duty, and must consider it his conscientious obliga- tion to study it and to learn it thoroughly. For this purpose he cannot do better than familiarize himself with the commentaries upon it of Father Roothaan, to whom the Societ}^ owes an eternal debt of gratitude for ■the admirable light which he has thrown upon the whole book in his notes and comments on every page.^ 1 Meschler on the Exercises. 4 ABRIDGMENT OF THE SPIRITUAL EXERCISES. By way of summarizing the Exercises, and showing briefly the relation between the different parts, we may observe : First, that they are divided into four parts, or, as they are called, weeks. In the First Week we learn to serve God, and earnestly to desire to reform and regulate our lives. To this we are led by the meditation on the End of Man. By meditations on Sin we are excited to shame, confusion, sorrow, and fear for our past sins, and to repentance for them ; and by the considerations on Death, Judgment, and Hell, we are induced to greater care to avoid them for the future. From which the result is that we see that the only true happiness of man is to be, found in the service of God in this life, by which we shall secure also eternal possession of Him hereafter. In the Second Week we learn that this service of God our Lord consists in the imitation of Christ, who assumed our nature, in order to re-establish His Father's Kingdom. We are induced to follow Him in the " Kingdom of Christ," and to aspire to sanctity by the imitation of His solid virtues as presented in the Incarnation, Nativity, Flight into Egypt, Life at Nazareth, &c. By these contemplations we are led to a generous resolve to despise all those things which tend to withdraw us from our last end, and to an heroic determination to embrace not what is gratifying to the natural man, but what is more in conformity with the doctrine and example of our Lord, and to choose hardships and injuries rather than pleasure and honour,! and that without any reserve.^ In the Third Week, after making our election, we confirm ourselves in it, and in a resolution to imitate 1 Two Standards. 2 Three Classes, and Three Degrees of Humility. ON THE METHOD OF MEDITATION. 5 more perfectly Christ our Lord in the practice of heroic virtue as manifested in the several mysteries of His Sacred Passion and Death, compassionating and sym- pathizing with Him in His feelings, affections, and generous dispositions. In the Fourth Week we learn to serve God in a spirit of love and gladness, according to that of St. Paul : ^ *' If you be risen with Christ, seek the things which are above, where Christ is sitting at the right hand of God." The conclusion will be that the only happiness of man is to imitate Christ here, in the sweet hope of rising with Him later, and of possessing Him eternally hereafter, and of enjoying the happiness of loving our God, infinitely good in Himself, and infinitely good to us. It is thus that we are stimulated to carry out our holy resolutions, and to persevere in them till death. ON THE METHOD OF MEDITATION. One of the chief advantages which is reaped from making the Spiritual Exercises is that we learn thereby the method of mental prayer, and how to make it. It is true that St. Ignatius nowhere gives a formal instruc- tion on the subject, but in the Annotations at the beginning of the Book of Spiritual Exercises, and in the Additions at the end of the meditations for the First Week, which are supposed to be explained and supple- mented by the person who gives the Exercises, and, is called the director, the Saint provides ample instruction to enable the exercitant to make meditation ; supposing always that he is in earnest and in the good dispositions to correspond with the grace of God, and with the inspirations of the Holy Spirit, which will not be wanting to him. 2 1 Coloss. iii. I. 2 Suarez, De Rel. L ix. c. 6. 6 ON THE METHOD OF MEDITATION. It was by a most singular providence of God that St. Ignatius was chosen to. furnish us with a method of prayer so practical and safe, and so consonant with our nature ; which is free from the danger of illusions, and which has been sanctioned by the approval of the Church and her Pontiffs, and adopted by so many of her Saints ;i and of which Suarez- writes : " Hanc methodum et modum orandi tanquam praeclarum donum a Deo datum et medium efficacissimum ad finem. suum consequendum sestimare debet Societas." And again : ^ "In quo nihil deest quod desiderari possit." It was by these means that St. Philip Neri acquired his spirit of contemplation, and by the same method,^ under the guidance of St. Francis Borgia, that St. Theresa acquired her extraordinary gift of mental prayer. With regard then to the practice of mental prayer,. or meditation properly so called, we may divide the subject under four headings : first, we have the prepa- ration ; secondly, the preludes ; thirdly, the exercise of the three powers or faculties of the soul ; and fourthly, the reflection. I. The preparation for meditation is either remote or immediate.' The former is pointed out to us in the first and second Additions. In the evening we must review well and prepare the points of the subject- matter on which we propose to meditate on the foilowing morning, and determine the special fruit which we desire to draw from it. On retiring to rest we must briefly recall it to mind, and after making some short prayer suitable to it, we must endeavour to fall asleep. How available and profitable this practice- is to give us a clear idea of what we are going to medi- 1 Direct. Frcem. § 3. ^ De Rel. 1. ix. c. 6, § 3. 3 Ibid. § 7. * Niolasci, c. 34. ON THE METHOD OF MEDITATION. 7 tate upon is inconceivable, and also how much it is calculated to enhance the importance of this the first duty of the day. On awaking, and whilst washing and dressing, we must revert to the same subject, and occupy our minds with the thoughts of it, or in prayers in harmony with it. If, for example, we are engaged in meditations of the First Week, or in the Purgative Way, we may picture ourselves as rebel soldiers covered with shame and cpnfusion, about to be brought into the presence of our King, or as criminals laden with chains and about to stand before our Judge, or as lepers eaten up with loathsome ulcers ; any of which may conduce to excite and promote affections comformable to the subject of our meditation. Or again, we might employ the time in reciting the Miserere, or some other of the Penitential Psalms. Similarly, if we are employed, in contemplations which concern the mysteries of our Lord's Life, and are proper to the Illuminative Way, we should picture to ourselves the circumstances and place of the special mystery, or the persons engaged in it, with their thoughts, feelings, dispositions, and the rest, or may employ ourselves in suitable vocal prayers, or in reciting some Psalm. B}^ this means the mind is kept recollected and occasions of distractions are prevented, and the soul is well disposed for prayer. With regard to the proximate or immediate prepa- ration, we should during the space of a few minutes make a firm resolution to devote ourselves earnestly to our duty, and to give no room to any other thought, solicitude, or affection. This is most important ; for if we go to prayer with a firm resolution and a determined will to apply ourselves seriously, we shall generally find that it will succeed happily. We must also humble 8 OAT THE METHOD OF MEDITATION. ourselves in the presence of God, protesting our vileness and unworthiness to enter into converse with His tremendous Majesty. But care must be taken that this humility does not in any way diminish our filial confidence in Him who is our loving and Heavenly Father, who is always more willing to converse with us than we are to entertain ourselves with Him, and whose " delight is to be with the children of men." We may briefly reflect also on the lights and graces we may derive from this meditation if it be well per- formed ; for it has not unfrequently happened that one meditation faithfully and carefully made has been the beginning of eternal salvation and of perfection, as was the meditation on death in the case of St. Francis Borgia, and on the value of the soul in that of St. Francis Xavier. Lastly, we must unite our prayer with that of Jesus Christ, entreating Him ^through His infinite merits to grant that all our faculties, thoughts, and afl"ections may tend only to the glory and honour of our God. 2. We then in a spirit of faith in God's presence kneel down, and in humble adoration make our pre- paratory prayer that all our intentions, actions, and endeavours may be devoted purely to the greater glory of God and to our soul's salvation, and say the prayer, '* Prevent, we beseech Thee, O Lord, our actions," &c., and according to our devotion, the " Hail Mary " and a prayer to St. Joseph, to beg their assistance. After this commencement and preparatory prayer comes the first prelude, or composition of place, as is clearly set down in the first exercise and in the Directorium, chap. xiv. This consists in forming some material image or simiHtude by means of our imagina- tion, when the subject of meditation is immaterial and incorporeal. In doing this care must be taken to avoid ON THE METHOD OF MEDITATION. g too great an effort or overstraining of the brain ; nor should too much time be spent on it, or on any minute detail or realism ; but only so much as will be sufficient to fix and quiet the mind and help to recall it to the subject or mystery on which we are about to meditate. St. Ignatius gives us an example of this in the first Exercise on " Three Sins." In the, second prelude, which must never be omitted, we must beg of God the grace which we desire, and really wish to obtain, as St. Ignatius so often repeats, ^ petere id quod volo — namely, the proper and special fruit to be obtained from the meditation, thus : '* My dear Lord, without you I can do nothing. Vouchsafe, then, to help me to bring home to myself this truth or this mystery which I am going to meditate, and to draw from it the proper fruit for the sanctification and salva- tion of my soul." Having spent some five or six minutes in the preludes, we begin the meditation properly so called, namely, the exercise of the three powers of the soul, the memory, understanding, and will. We first employ the memory by calling to mind the subject of meditation. The intellect is next exercised in calmly discussing and reasoning upon it, in penetrating into its meaning, considering its reasonableness, weighing its importance, and deducing practical consequences. After thus clearly and distinctly weighing the matter, and its application to ourselves, and rejecting all pretext or excuses which self-love might suggest for evading the conclusions for the correction of our conduct thence arising, we next proceed to the exercise of the will, the third faculty. With regard to the employment of the understanding, 1 What we should desire, and consequently should always earnestly ask for, is that God would grant us light to see His holy truth, and strength of will to embrace it and its practical consequences ; for of what avail would be the illustration of the understanding, if the will were not moved by the grace of God to correspond ? lo ON THE METHOD OF MEDITATION. two things must be observed : first, care must be taken not to tire or weary the head by too intense application,, but to proceed with calmness and quiet, otherwise it could not continue to function, and thus meditation would be prevented and consequently would fail to produce fruit. Secondly, although we are to use our intellect seriously, and thereby acquire clear and deep convictions, yet we must rather employ the will in devout affections and in forming suitable practical resolutions ; and consequent!}^ we should devote more time to exercising it than to making use of the under- standing, in subtle or bright thoughts and ideas. Finally, the will is to be employed in ehciting acts of love of what is good and of aversion to what is evil and less good, as it is presented to it by the under- standing ; or of hope or fear, of desire or confusion and shame, and finally in forming resolutions to change or . regulate more perfectly one's life. These resolutions should be made from the heart and often insisted upon. And with respect to these acts of the will, they are not to be enforced by violence, but by a sincere and calm movement of the affections of the soul, which depend specially upon God and are a gift of His grace, although requiring our co-operation. Wherefore the soul must by humility and purity of heart dispose itself to receive this grace rather than rely on its own efforts and industry. Again, we must remember that in the exercise of our will the soul is treating more directly and imme- diately with God, than in the employment of the understanding, and therefore there is need of greater reverence, which should also manifest itself externall}^ by our assuming a humble and more reverential and devout position. Lastly, our resolutions must above all things be practical ; and let us -not be tired of frequently repeating them, as in so doing they become ON THE METHOD OF MEDITATION. ii more deeply impressed on the mind and add to the firmness of our purpose. With regard to this the essential part of meditation, St. Ignatius gives us certain documents, or cautions, in the course of the Exercises. Thus in the second Anno- tation,- he tells us that we must avoid too much specula- tion, and subtle and studied discussions of the intellect,, which do not tend to inflame the will with love and desires of what we propose to acquire in our prayer ; otherwise our application would degenerate into a study instead of being a prayer. For this same reason he warns us in the fourth Addition, not to be anxious to run hastily over all the points which we have prepared for consideration, but rather to dwell on any particular point as long as we find in it spiritual comfort, or devotion, or thoughts that are profitable for our advancement in virtue and for the conquest of self, even though the whole hour of meditation be spent therein. "With respect to the colloquy, St. Ignatius, at the end of the first meditation, says that "it should be addressed as by a friend to a friend, or by a servant to his master, or by a criminal to his judge ; now humbly requesting some favour, now acknowledging our faults ; at one time begging counsel or returning thanks, at another asking for some special virtue which we desire ; or expressing our feelings with regard to the subject- matter of the meditation and the rest." The Saint always prescribes these colloquies at the end of our Exercises ; ^ but it is highly advantageous to make them during the course of the meditation whenever we feel so inclined. There are various reasons why we should always finish with one or more colloquies. Thus, after communing in God's presence i Direct, xv. § 5. 12 ON THE METHOD OF MEDITATION. for so long, it is fitting that we should not leave Him abruptly, but with all reverence and respect ; more- over, at the close of our meditation, the soul is more inflamed and penetrated by grace, and consequently better disposed to ask for what she wants and to make her acts with greater fervour and devotion. Further, it is well also to remark again that there is more need of reverence in making the colloquies, as is observed in the third Annotation, than in discoursing with the intellect ; for though when we speak about a king, all respect is to be observed, nevertheless in dis- coursing with him personally, this is much more to be manifested.^ Another caution of great importance is that we observe great exactness in giving to prayer the full time prescribed ; and this more particularly when it proves irksome, dry, and void of all spiritual consola- tion. It is at such times that the devil never fails to urge us by countless, pretexts to shorten and curtail it ; and therefore St. Ignatius, in the twelfth and thirteenth Annotations, counsels us on the contrary rather to prolong our prayer on such occasions, thereby not only to resist, but also to conquer the enemy of our human nature. This fidelity and constancy in defiance of aridity and heaviness and desolation of spirit, is one of the principal means to become real men of prayer. Finally, 'the time of prayer being finished, St. Igna- tius counsels us to spend a quarter of an hour in reflecting upon and making a diligent and accurate examination of the meditation. This may be done either sitting or standing or walking about ; and it is to be made. in order to see if it has been performed well or ill. If ill, we must investigate the reasons, and make an act of sorrow and of purpose of amendment for the future ; if well, then we must return thanks to God and resolve to continue in the same course. 1 Direct, xv. §§ 6 and 7 ; and Suarez, ix. v. § 5. ON THE METHOD OF CONTEMPLATION. 13 Such is the manner which the Saint prescribes for meditation. ON THE METHOD OF CONTEMPLATION. In the succeeding parts of the Exercises, after the First Week we find that the form of meditation is changed, and is more aptly styled contemplation ; inasmuch as we place ourselves in spirit in the presence of the mystery which is to occupy us, and consider the persons therein concerned, and try to realize their words and actions, their desires and views, together with all the attendant circumstances, drawing from each the lessons which they are calculated to teach, and which the Holy Ghost may be pleased to inspire. With regard to the remote preparation, it consists in determining the several points of the mystery which we propose to contemplate, and in each point the persons and their thoughts, and words or actions, if any ; on retiring to rest, in recalling briefly to mind the same, and the fruit which we wish to draw from it ; and on awaking and rising, in quietly occupying our mind on some general thoughts concerning it. The immediate preparation differs in nothing from that of meditation, consisting in short acts of faith in the presence of God, of profound humility, of gratitude for being allowed the favour of communing with His Divine Majesty, &c. Then, after an act of adoration and preparatory prayer, St. Ignatius prescribes as a first prelude a cursory view of the whole mystery which we are to contemplate, without entering especially upon any particular point. ^ Just as when a fine landscape is presented to our view, we see it all confusedly with one glance, whereas afterwards we carefully study it part by part, and thus come to fully appreciate all its 1 Direcl. xix. § 4. 14 ON THE METHOD OF CONTEMPLATION. beauties and excellencies. In the second prelude we are to picture in our imagination the place, the persons, and circumstances of the mystery, without however entering into too minute details, which might occupy time, and would be unprofitable to our soul's progress. In the third prelude we are to beg that we may have a clearer knowledge of our Blessed Lord as He displays Himself and His perfections in the mystery, that so we may come to love Him more ardently and tenderly, and may imitate Him the more closely in the exercise of the virtues He therein displays. In the contemplation^ we consider the outward bearing, the inward disposition, the thoughts and views of our Lord or our Lady, or of any others who figure in the scene ; also their actions and the intention arid manner in which they perform them. From each of which we draw fruit ; either comparing our ways, views, dispositions, and intentions with those before us, or resolving to conform ourselves more perfectly with our great original, or determining the occasions on which we will reduce the resolutions to practice. In all this we must act as really present and taking our part in the mystery, and allowing our hearts to communicate freely with the persons whose example we are studying. Naturally our colloquies will be much more frequent in this method of prayer than in meditation proper, as it is hard to be in the presence of others as silent observers and without speaking. 1 In considering the persons, we picture to ourselves their exterior com- portment, their interior virtues theological and moral in the just, and the opposite vices in the wicked ; the situation and circumstances in which they are placed, &c. As to the words, we consider the time and manner in which they are uttered, the matter of them, &c. , and also the internal feelings and affections which prompted them. As regards the actions, we may observe their causes, whether final or proximate, partial or total. Also the intention, manner, time, place, &c., of them. METHOD OF MEDITATION. 15 It may be useful for those who are as j^et unused to meditation, to have the adjoined method of meditation before them whilst performing that exercise. METHOD OF MEDITATION. Remote Preparation. — Banish pride, sensuaHty, -dissipation, and exercise the contrary virtues, humility, mortification, and tecoUection. Immediate Preparation. — Read over the meditation the day before. Upon first awaking think of the medi- tation to be made. Excite appropriate sentiments. Enter upon it with a tranquil mind. Commencement. Standing, reflect that God is present. Kneeling, adore. Preparatory prayer. Preludes — Brief review of the subject. Construction of place. Petition for special grace to understand and resolve. The Meditation. The Memory — Recall to mind the matter of the meditation. The Understanding — 1. What is to be considered ? 2. What practical conclusion to be drawn ? 3. Vv^hat are the motives ? Is it becoming, useful, agreeable, easy, necessary ? 4. How has this been observed hitherto ? 5. What is to be done in future ? 6. What obstacle is to be removed ? 7. W^hat means to be taken ? The Will— I. Excite affections throughout the meditation more with the heart than the lips. i6 METHOD OF MEDITATION. 2. At the end of each practical consideration form resolutions : — Practical — Particular — Suited to present circumstances. Based upon solid motives — Humble — With fervent supplication for assistance. Conclusion. Recapitulation, In which the resolutions made are confirmed. Ejaculation, Taken from the Holy Scriptures or the Fathers, recalling to mind the matter of the meditation, and the resolutions formed. Colloquy, Addressed to Jesus Christ, B.V.M., or to any Saint. Reflection. EXAMEN, Of the manner in which the meditation has been made. Recapitulation, Of the whole meditation. Of the practical conclusions — motives — affections- resolutions — particular inspirations. NATURE AND DIVISION OF THE EXERCISES. 17 ON THE NATURE AND DIVISION OF THE EXERCISES. 1. The Spiritual Exercises are not merely a collection of meditations in which a man reflects upon himself and upon his duties, and devoutly converses with God. Many masters of spirit had already compiled such books, as St. Bonaventure, St. Bernard, and St. Laurence Justinian ; nor are they only a guide for the time of retreat, but they are also a complete, concise, and practical course of spiritual life, whereby every one may securely attain his ultimate end. They lead man by a right use of creatures, and by the imitation of Jesus Christ, to a perfect union with God, and to a holy con- formity with His Divine will. For us of the Society they are a book of doctrine, and a directory of the asceticism of the Society.^ It is also aptly called by a holy man of the Bernardine Order, '' libellum toti generi humano institum."^ And Paul III., in a Brief dated 1548, declares *' dicta exercitia pietate ac sanctitate plena et ad spiritualem profectum fidelium valde utilia et salubria esse," and moreover he exhorts all the faithful to make use of them. 2. They are divided into three parts. The first of which contains the Annotations, the second the medita- tions, and the third comprises the precepts, rules, and industries of spiritual life. 3. The first process in the spiritual life is to reclaim the sinner from his evil life by inspiring him with a spirit of penance, with real sorrow for his sins, and by rooting out of his soul every inordinate affection and every attachment which is not in accordance with the 1 Suarez, De Religione, bk. ix. cc. v. vi. 2 Hist. Soc. xvi. § 127. i8 NATURE AND DIVISION OF THE EXERCISES. teaching of faith and the dictates of right reason, and this is called the Purgative process. The next is to put the exercitant in the right way, which is Christ our Lord,, by presenting Him as the model which every man is bound to study and to know,-^ and to copy in himself,^ in his mind and heart and conduct ; whether it be in the ordinary course of life, or amidst extraordinary difficulties and trials, such as our Lord underwent during His Sacred Passion and in His Death. This is the Illuminative process. Lastly, when the soul has succeeded in this, it is led to a close union with our Lord in mind, and heart, and will, and thus attains perfection here, and is prepared for an everlasting union with Him in Heaven, which was the desire of His Sacred Heart. ^ This is the Unitive process. . It is needless to add that of the precepts, rules, and industries of spiritual life, not all are adapted to each process, but some are applicable to one and some to another. 4. First among the industries laid down by St. Igna- tius, and which he places in the beginning of his Book of the Spiritual Exercises, are what he calls "Anno- tations.'^ These are certain memoranda or directions, twenty in number, which conduce much to the under- standing of the Exercises, and to the performing of them with advantage and great spiritual profit ; and next to these the Additions. 1 " Now this is eternal life, that they may know Thee the only true God, and Him whom Thou hast sent, Jesus Christ." (St. John xvii. 3.) 2 " For whom He foreknew He also predestined to be made conform- able to the image of His Son." (Romans viii. 29,) ' " That tljey may be one as Thou, Father, in Me, and I in Thee, that they also may be one in us'." (St. John xvii. 21.) THE ANNOTATIONS. 19 THE ANNOTATIONS. St. Ignatius states the object of these Annotations to be, to give iis some understanding of the Exercises, and to serve as a help both to the director and to the exercitant who makes the Exercises. I. In the first we have set down the imttcre and the end of the Exercises. Just as natural life has its own special acts, as walking and running, and other bodily- exercises, as well as reading, study, and other mental exercises, so has the soul her various acts, in order to acquire the knowledge and love of God and the imita- tion of Jesus Christ, such as the examination of •conscience, meditation, contemplation, vocal, and other mental prayer, and all those means of preparing and disposing the soiil to divest itself of every inordinate affection ; and when this has been done, of seeking and finding out the Divine will regarding the regulating of life in order to secure eternal salvation. Here, then, we see the three-fold end we must have in view : (a) To repress inordinate affections, namely, such as -do not lead us to our end, or which expose us to the danger of losing it, or which neither faith nor right reason approve. (/?) To learn God's will, that we may regulate our lives in accordance with it, and become what God wants as regards His commandments, the duties of our state of life, &c. This is at once solid, practical, easy, and sure, and is not liable to delusion. That the Exercises enable us to do this is proved by universal experience, by the very nature of the Exercises which prepare and dispose both the mind and heart, .and lastly, by the extraordinary graces which are given 20 THE ANNOTATIONS. to those who rightly perform them. From this then we see that the Spiritual Exercises are to be practical, not. speculative, that we are not to seek for bright thoughts, and brilliant illustrations, and sublime ideas. No ! our object must be to penetrate deeply into our interior that we may know ourselves thoroughly, see our evil inclinations, and make up our minds to subdue them. It is thus, and not by brilliant thoughts and ideas that we shall attain the end proposed. Without this, no matter what lights or sensible devotion and consolation we rrtay have, all would be labour in vain. 2. In the second Annotation the director is instructed to give the points of the meditations or contemplations briefly, and to avoid any personal ideas or exaggerations, and rather to fix the nail and let the exercitant drive it home ; for by so doing he will be more interested, and will make the subject more practical and more personal, and at the same time will be more impressed ; nor must the exercitant go in search of many thoughts or fine and original ideas, but rather insist on few and good. 3. In the third Annotation St. Ignatius repeats in what the labour of meditation consists ; namely, in the earnest application of the intellect, thereby to get a clear apprehension of the subject, and in the exercise of the will desirous to draw from it all the practical good we can. When we directly address ourselves to God or His saints in the course of our meditation, it must be done always with greater reverence than whilst we are communing with ourselves.^ 4. The fourth regards the length of time to be devoted to each of the four divisions of the Exercises. This must be determined by the character, dispositions, 1 " Non negatur semper in oratione reverentiam esse adhibendam esto ejus cura non sit tarn necessaria sicut quando in colloquiis et afFectibus versamar." (Suarez, De Religione, t. xv. 1. ix. c. v. § 7.) THE ANNOTATIONS. and circumstances of the exercitant, and on the greater or lesser fruit which he derives from them. In the following sixteen Annotations, St. Ignatius details the helps and the obstacles to success, and the dispositions in which we are to begin and continue the Exercises. 5. Thus in the fifth we are to have a courageous and generous heart towards God,i throwing ourselves absolutely into His arms ; determined to do without any- reserve, whatever He may desire ; leaving Him to lead us whithersoever He pleases, no matter how repugnant it may be to our corrupt nature, and to mould us as He shall think fit.^ It would be a great mistake to com- mence the retreat as a duty to be got through ; or to lay down certain limits to which we will go but no further in following the call of God. Moreover, we should determine what is the sacrifice which God requires from us, and resolve at at all cost to make it. Observe how strongly St. Ignatius urges upon us this necessary disposition.^ 6. When in the course of the Exercises we expe- rience no emotion either good or bad, it is sometimes a sign that we are not making any real effort or are not in earnest ; though this calm may at times arise from physical causes over which we have no control. In such cases it is well to examine if the Exercises are made at the proper times, if they are performed 1 This disposition is absolutely necessary ; for a retreat, if it is made properly, is a time of conflict between the powers of good and evil ; and to gain the victory we must cast aside all niggardliness and selfish wavering or fear. 2 " Sicut lutum in manu figuli sic ego in manu Domini." (Ecclus. xxxiii.) 3 "It is of great consequence that he who enters on the Exercises should do so with a great soul, and with a generous spirit towards his Creator and Lord, offering up to Him his will and liberty, so that His Divine Majesty may dispose of him and of all he hasi, according to His most holy will." (Spiritual Exercises.) LIBRARY OF FRANCISCAN FATHERS THE ANNOTATIONS. seriously and earnestly, and if the various Additions are- punctually observed. In the seventh, eighth, ninth, and tenth Annotations. is pointed out the duty of the director according to the various states in which the exercitant may find himself. But from them we gather that in those who make the Spiritual Exercises a stout heart is required to fight against weariness, heaviness, and disquiet of spirit, and the temptations of the devil ; in resisting which the director is instructed how to assist the exercitant. It may be that solitude and retirement produce irksome- ness, or that dryness and desolation makes him regard prayer as loss of time, or that the devil perplexes the conscience. To overcome these it is necessary to strengthen our confidence in God, and to guide our- selves by the rules for the Discernment of Spirits. With regard to the tenth Annotation,^ vide Suarez,. De Exevc. bk. ix. v. 8, 9. II. In the eleventh Annotation St. Ignatius tells us that we are to fix our minds on the mysteries proper for that part of the Exercises on which we are engaged and on the fruit peculiar to. it, and not to pass to any other. This is also prescribed in the sixth of the ten Additions. In the same manner we must not amuse or distract ourselves by reading or writing things, foreign to the subject in hand. 2 1 St. Ignatius observes that the enemy of human nature is wont to. attack those who are engaged in the second process of the Spiritual Exercises or the Illuminative Way, rather than those in the Purgative Way. And this, if we take in the mind of the Saint, is true : for he adds, Sub specie boni. The temptations- of beginners are more palpable and un- disguised, and thus are less dangerous. (Conf. Augustine, on Psalm 29.) And again, Almighty God in His love and providence helps the beginner with special, graces, with spiritual consolations, with facility in the per- formance of the Exercises, &c., whereas in regard of those who are more advanced He allows the enemy wider scope for the greater and more solid perfection of those who are tempted. (Conf. Gregory, Moral, xxiv. c. 7. ) 2 Direct, iii. §§ 2 — 5. THE ANNOTATIONS. 23 12 and 13. We must firmly adhere to the full time allotted for meditation ; notwithstanding our repug- nance, or any feeling of desolation ; or if we make any* change it should be rather to prolong ^ it by a few piinutes, thereby to gain a complete victory over the devil. 14. In the fourteenth Annotation we are, cautioned against being carried away in time of consolation and making any vow or binding promise ; and it is the duty of the director to guard us against this danger.^ 15. So also must he abstain during the Exercises from influencing the exercitant towards one state or method of life rather than another, but must leave the Creator to act directly and immediately with His creature.^ 16. But if the creature be assailed by any inordinate affection, or be unduly inclined to some certain thing, in any of the following ways, namely, to an object less good, or from less worthy motives, or to less worthy means for the attainment of even a good object, he must by prayer, by penances, and other means, strive to incline himself to the contrary, and thus correct his evil inclination.^ 17. In the seventeenth Annotation the director is 1 To spend a whole hour in meditation is often difficult ; more especially if in a state of aridity ; hence we must not be surprised at experiencing feelings of weariness or disgust, or an inclination to contract the time, or to interrupt it. If any change be made, let it be to prolong the time, even though it be only for a few minutes. This lesson we may apply to ourselves at other times also, when pressure of work, indisposition, or any other e.xcuse, may suggest the retrenchment or omission of our ordinary exercise of prayer, 2 Direct v. §§ 2, 5, 6 ; viii. § 3. 3 It is the Creator and Lord who gives the call ; and who knows the circumstances in which He can manifest His will and dispose His creature for that kind of life in which He wishes him to serve Him. No man should be so rash as to intrude himself between God and His creature. 4 DirecL ii. § 5. 24 THE ANNOTATIONS. told to keep in view the state of soul of the exercitant and adapt the subjects of meditation to the various feelings with which his soul is affected. 1 8. In the same way he must consider the age, character, health, mind, and will of the exercitant, and the object he has in view, and then determine what will be the best exercises in which to occupy him. ^The nineteenth Addition refers to the same subject. 20. In the twentieth Annotation St. Ignatius strongly recommends retirement and solitude,^ interior and exterior recollection, and a strict guard of the senses. This he urges for three reasons : first, because by it we gain great merit in God's sight, and engage Him more eifectually to assist us ; secondly, because the powers of the soul being thus less distracted will be applied with greater energy and efficacy to gain the end, in view ; and thirdly, because the more detached the soul is from exterior and sensible things, the more disposed it is to seek and find God, " Fuge, tace, quiesce." To fly from the ordinary scenes of daily life and occupations, to observe strict silence and to keep the soul in peace and free from solicitude is a sure means of finding God and His holy will. These Annotations are of great consequence, and we should ever keep them in view if we would derive benefit from the Exercises. We should esteem them, for they have been approved by Holy Church : and the importance and benefit of them has been confirmed by long experience. We may finally summarize them thus : 1 This solitude reason approves, for nothing is more opposed to the action of God's grace than the crowd of either persons or things. This is confirmed by experience and by teaching of Scripture and the example of the Saints, whether Prophets, Apostles, Martyrs, Virgins, or Doctors. In it "prava corriguntur, parva nutriuntur, magna oblectantur ingenia," as St. Augustine says of the Scriptures. ON THE EXAMINATIONS OF CONSCIENCE. 25 In the first, we learn the nature of the Exercises ; in the second, sixth, seventh, eighth, ninth, tenth, fourteenth, fifteenth, sixteenth, and seventeenth, the way in which they are to be given ; and to whom, in the eighteenth, nineteenth, and twentieth. We see the four conditions required in the exercitant, from the eleventh to the twentieth, namely, separation from external things, recollection, personal energy and ■effort ; and punctuality to time and to the Additions, second, fourth, sixth, twelfth ; generosity, fifth, thir- teenth, and sixteenth ; candour and docility, sixth, seventh, eighth, ninth, tenth, and sixteenth. Sometimes these Annotations may serve as the opening exercise of a retreat, of which the points might be : Point I. — The end of the Exercises. Point 2. — The means of making them well. Point 3. — ^The motives which should urge us to make them well. ON THE EXAMINATIONS OF CONSCIENCE. The examination of conscience is an essential exercise of spiritual life, by which we discover and correct whatever is defective in our conduct. Its importance is seen by the place which it occupies in the Spiritual Exercises, and by the manner in which St. Ignatius insists upon it,^ and from its being an effective means of practising penance, of purifying the soul from sin, and of subduing the passions and keeping them in subjection. ^ St. Ignatius places this examination of conscience immediately after the "Principle or Foundation" and 1 Conf. Annotations i8, 19. " Conf, Insiti. p. iii, c. i, § 11 ; p. 4. c, 4, §§ 3, 4. 26 THE PARTICULAR EX AM EN. before the meditations on Sin, because in its use we become acquainted with our own sins and faiHngs, and are induced to purge and cleanse our souls from them^ and to amend our lives,"^ which is our object in the first part of the Exercises. He divides it into two, the Particular and General Examination, after the example of many saints and founders of Religious Orders, as St. Basil, 2 St. John Climachus,'^ and St. Bernard ;* and for the members of his Society he prescribes the use of them twice at least each day, as a most efficacious means to obtain true purity of mind and heart and to hinder our falling into sin or becoming remiss in the service of God. Further, how important this rule is considered by his followers is evidenced by the Seventh General Congregation in its twenty-fifth decree. THE PARTICULAR EXAMEN. As to the Particular Examen, it is true that many holy and enlightened men regularly practised it ; but St. Ignatius was the first who reduced it into form,^ and laid down rules by which to render it practical and really efficient. Every one, however spiritual and devout, has some 1 This examination, says Suarez, is most useful for the purifying of the conscience, and also for frequent confession. (Suarez, ix. c. vii. n.. 5.) If, in the examination which we make twice a day, we refer our act of contrition and purpose of amendment to our next confession, it secures us against a danger in frequent confessions of making too light of an essential point in the Sacrament of Penance, namely, contrition. This is a custom much recommended, and practised with great spiritual profit by many pious souls. 2 Serm. i. De Instit. Monach. 3 /?<, Qbed. 4 /)^ yifa solit. 5 St. Basil in his shorter rules, No. 389, observes, " Quando aliquis in aliquo frequentius peccat considerare debet radicem, et ibi specialiter medicinam adhibeat, et in singulis peccatis simili modo." THE PARTICULAR EX AM EN. -zj weak side or some predominant passion or special natural inclination, which is either the source of all his failings, or causes him to fall more frequently, or exposes him to greater danger. This is the true reason why after many years we often find ourselves liable to the same infirmities and neghgences. It is in order to remedy this deplorable disorder that St. Ignatius formulated this method of the Particular Examen,^ and it is by the regular use of it that so many of the members of his Order have attained the highest perfection, as we read in its histor}'. He assigns three times for its exercise : The first is, that as soon as we are out of bed and dressed, we resolve seriously not to give way to that particular fault or defect which is the subject of our Particular Examen. The second is, that about the middle of the day we beg of God that which we liave at heart, namely, the grace to remember how often we have fallen into the particular fault, and to amend it for the future ; then we are to examine how often we have been guilty, reviewing each hour from rising up to the time of examen, and to mark down an equal number of points on the appropriate line. After which we must resolve with God's grace to amend between this and the next examen. The third time,' is after supper before retiring to rest, when we must examine ourselves in the same manner, on the time since our last examen, and after again marking down the number of falls, we must renew our sorrow and our resolution for the time to come. The Saint subjoins two observations to render this practice more effectual. The first is that as soon as we feel that we have yielded to the fault or inclination, 1 Suarez, ix. 6, n. 5. 28 THE PARTICULAR EX AM EN. we must immediately raise our heart to God to recom- mend ourselves to Him and to express our sorrow, placing our hand to our breast, yet not so as to attract observation. The second is to compare line with line, day with day, week with week, and see what amend- ment or progress we have made. There is no sin or fault, though ever so inveterate, which we shall not overcome by the constant and punctual use of this means. With regard to this exercise two difficulties present themselves. 1. The first is as to the choice of the subject of our examination. This must be some sin, or, in default of this, some offence, or lastly, some deliberate negligence {peccata, offensiones, et negligentics), such as imprudence in speech, looks, actions, omissions, impurity, or want of intention, silence, uncharitableness, idleness, &c. Sometimes we may find the subject by considering our good qualities. If we are of a sweet and mild dis- position, does it degenerate into weakness or timidity ? If we are of a strong character, does it make us hard, proud, obstinate, brusque, and domineering? And so of the rest. Another way of finding it is by observing what we do with predilection, what troubles us, what excites us, &c. 2. The second difficulty regards the duration of our efforts and diligence in employing them. To obviate this, it is well to make it the subject of a resolution each time we go to confession. Also to change the subject from time to time, and thus revive our attention. Or again, we may change the subject by making acts of the virtue which is opposed to the predominant fault or passion ; and this more especially when we commit the fault rarely, or the occasions of committing it occur but seldom. Sometimes it may happen that owing to great care THE GENERAL EX AMEN. 29 in our early training and education, or to other environ- ments, we ma}^ have no clearly defined predominant passion or habitual defect. In such case we shall generally feel drawn towards some special virtue, such as mortification, recollection, poverty, prayer, or some special form of devotion, &c., in which it is the will of God that we should acquire great perfection : and for this purpose, we must apply the Particular Examen in the same manner as we do for our faults, determining a certain number of acts of the virtue for each morning and afternoon. THE GENERAL EXAMEN. This is a salutary means of purifying the soul, and is useful in disposing it for confession. St. Ignatius before laying down the method of the General Examen, makes certain useful preliminary observations on the subject-matter of the examination, namely, on thoughts, words, and actions. As regards thoughts he observes that they may arise from ourselves and from our own free-will or may be inspired by the good angel, or suggested by the devil. Against the latter we must be ever on our guard. ' 2. When an evil thought suggests itself, or is suggested from without and is at once rejected, it furnishes an occasion for an act of virtue, which God will reward. If, when rejected, it again returns, and is as often repelled, the merit is correspondingly greater, as each time it is a distinct act of virtue. 3. As long as there is not consent, but only hesita- 'tion and a kind of half-deliberation or negligence, the thought will be more or less venial in proportion to the negligence or deliberation.^ 1 " B. Ignatius loquitur prascise de negligentia quae non transit in consensum nee directum nee interpretativum. . . . Expendendum est illud 30 THE GENERAL EX AM EN. 4. But if we give full consent to the evil thought, we are guilty of a mortal sin. If we put the thought into action, the guilt of the sin is augmented, and this for three reasons : because it involves longer time, more full deliberation and intensity, and at least in matters of the sixth commandment, often involves another's sin. In examining ourselves on our thoughts, we must not expect or even try to get mathematical exactness, but, as in all moral questions, must be satisfied with a moral certainty. In regard to our words, the Saint lays down that to justify the taking of oaths it is required that they be tnithfid, and at the same time necessary, that is of matters of great moment as regards the soul, body, or temporal goods, and also that it be done with great reverence. And this is evidently more easy when the oath is based on the veracity of God Himself. By an idle word is to be understood any utterance which is not for the benefit of ourselves or of another, in reality, or which is not intended as such; so that if our conversation be rightly ordered, it becomes an occasion of merit ; if wrongly, it is a sin. As to detraction, if we reveal any grievous sin of another we sin mortall}^ ; if it be only some fault or defect, we incur a corresponding guilt, unless it be justified by a right intention, or the fact is public and notorious. If we reveal the matter in order to protect others, or that the person may be corrected, or that others may be preserved from falling into the same, of course this intention justifies us, provided it is done prudently. As regards actions, the subject of examination is the verbum ' aliquantulum ' et 'obiter,' quod idem significat ac subreptitie et antecedenter ad plenam judicii et rationis animadversionem : quamdiu autem delectatio in eo statu durat, etiamsi aliqua negligentia interveniat tantum est peccatum veniale." (Suarez, ix. v. § 13.) THE METHOD OF THE GENERAL EX A MEN. 31 Ten Commandments and the Precepts of the Church, and the orders of lawful Superiors, care being taken to discriminate between orders and recommendations of Superiors.^ THE METHOD OF THE GENERAL EXAMEN. The General Examen embraces five points.^ Point I. — St. Ignatius, wisely requires us to begin with giving thanks to God, thereby acknowledging the many mercies we are continually receiving from God, and by confronting our base ingratitude and failings with His countless favours to us, we shall excite in our hearts greater sorrow and horror for them. In this point we should thank Him for His favours to Jesus, to Mary, to all the Saints, to all mankind, and then to our family and friends, and lastly to ourselves, even on the present day, particularizing them. Point 2. — We are to beg the grace to know ourselves and see ourselves as God sees us, and that we may judge ourselves accordingly. Point 3. — We then examine ourselves as to our thoughts, words, or actions, from hour to hour since our last examen, as hinted above. We should also recall the omissions of duty of which we have been guilty, as well as the abuses of graces received. Point 4. — In the fourth point we are to strive to 1 An objection is raised in this place against the doctrine of St. Ignatius, as if he taught that it was grievously sinful to take no heed of or to ignore the "pious counsels and ordinations of Ecclesiastical Rulers." As Suarez says, if we spurn or out of contempt violate the rescripts and regulations of the Rulers of the Church, it is certainly a mortal sin. But if we take no notice of them, such as of Indulgences and exhortations to gain them and the like, though it betrays an unspiritual mind, yet in the absence of formal contempt, we should not incur the guilt of mortal sin, unless thereby we were to cause scandal. (Suarez, bk. ix. v. §§ 14, 15.) 2 Suarez, ix. 6, § 5. 32 THE METHOD OF THE GENERAL EX AM EN. make an act of perfect contrition, also to help ourselves by other motives to shame and confusion for the sins of our past lives, and also for the offences and negligences of which we have been guilty since our last examination, especially for those of our Particular Examen, and those against charity or our rules, or our spiritual duties. Point 5. — Lastly, we renew our resolution of earnest- ness and fidelity in the service of God for the future, and to take special care to avoid those sins, offences, and negligences by which since our last examen we have offended God. End with " Our Father." It would be well on this subject to read the Direct, xiii. and Suarez, ix. 5, § 13. It is a thing much to be recom- mended to refer these our examens to our next con- fession, especially the fourth and fifth points, as then we are always in readiness, in case of unforeseen accidents, to receive the sacramental absolution, and are less liable to grow negligent and indifferent in our preparation for confession. Father Roothaan has drawn out the following method of examination of conscience according to the above points laid down by St. Ignatius, which is much to be recommended. ist Prelude. — Reflect a moment on the presence of God. 2nd Prelude. — Kneel and say a short Prayer, e.g., " In Thee and for Thee," &c., or, " Prevent, we beseech Thee," &c. I. — Act of Thanksgiving. O my God, I adore Thee, I praise and bless Thee, and I give Thee earnest thanks for all Thy benefits ; first and chiefly for those conferred on the Most Holy Humanity of Christ our Lord, and on His most loving Mother ; as also for those bestowed upon the Saints in Heaven, especially upon those of our Order and my Patrons, and for all Thy favours so liberally conferred upon the whole human race. In the next place, I return Thee my thanks for all the benefits especially granted to myself, both as to body and soul ; for my Creation, Preservation, and Justification, for the Sacraments I have THE METHOD OF THE GENERAL EX AM EN. 33 received, my Vocation to the true Faith, as also for N. N. (recall chief ones). Blessed for evermore be Thy Almighty Power, Thy tender Providence, and infinite Charity, which has proved itself so gentle, and loving, and liberal, towards me each day of my ejfistence, and especially to-day. In return for all these favours I offer to Thee, O my God, the praises of the Church Militant and Triumphant, also the merits of Jesus my Saviour, and all that Blood of infinite value, which He poured out of the Wound of His Right Hand, when hanging on the Cross. II. — Beg for Light. O God of my heart, I beseech Thee, by the Most Holy Blood of Thy Son, which streamed from the Wound of His Left Hand, that Thou wouldst vouchsafe to grant me abundant grace to discover, to detest, to beivail, and to correct my sins, especially N. ; so that at the Day of Judgrnent, I may deserve to be placed by Thy holy angels, not on the left hand of my Judge, but on His right. O true Light, which enlighteneth every man that cometh into this world, enlighten my mind. III. — Examination. O Lord, how far have I gone astray from the path of perfection, although my Jesus hath marked it out for me by footprints stained with blood ! How often have I again fallen since my last examination ! Particular Examen. — Make a review of each hour. On rising, or after the mid-day examen, did I recall the subject of it, and resolve to guard against it ? Did I, when I fell, put my hand to my heart, i&c, in token of sorrow, &c. ? Did I mark, compare day with day, week with week, month with month ? General Examen. — Rising, Morning Prayer, Meditation, Mass, Preakfast, — Special Duties of your State, — Purity of Intention, — Charity in Thought, Word, and Deed, — Special Spiritual Duties for each day, viz.. Examination of Conscience, — Spiritual Reading, — the Rosary, — Prayers of the Confraternity, &c. ' Ordinary Actions. — Exactness, Fervour, Perseverance. Rules of Modesty. — In Dress, in Custody of the Senses, &c. Worldliness, — Idleness, — Harshness towards equals and inferiors, — Gossip, useless Reading. How unworthy am I of all the favours which my God is ever heaping upon me, of the graces of this very day, and the society and friendship of so many favourites of God. How many sins, negligences, and imperfections, have I again committed ? How slowly D 34 THE METHOD OF THE GENERAL EX AM EN. have I run in the way of perfection ! May the Most Sacred Blood •which flowed from the Wound of the Left Foot of my Redeemer, wash out the prints of my feet as I strayed away from Him, and from the path of virtue. IV. — x\cT OF Sorrow. Who will give water to my head, and a fountain of tears to my eyes, so that with Magdalene at the feet of my Saviour I may bewail my ingratitude, my negligence, and all my sins, more particularly N, and N. To Thee only have I sinned, and have done evil before Thee ! I am heartily sorry that I have offended Thee, O my God, who art the Sovereign Good ! I am sorely afflicted that I have provoked Thee to anger, who art my Creator, my Redeemer, my First Beginning, my Last End ! I am grieved that I have preferred to Thee a thing of no value, for the sake of which I have displeased Thee, and thus have postponed Thee, my chiefest and eternal Good, to the most vile creatures. I desire to love Thee above all things created, and would rather lose all things created than even once to displease Thee. I detest all my sins above all the evils of this world, because they offend Thee, and Thou dost abominate them infinitely. Gh ! that I could grieve a thousand times more that I have offended Thee, O Infinite Goodness. I fling myself as a suppliant at the feet of Thy Son, and by the Wound of His Right Foot I implore of Thee to say to me as He once said to Magdalene, "Thy sins are forgiven thee." Confiding in this hope, I fling myself entirely into the gaping Wounds of my Jesus, and into the ocean of Thy Mercy. By the merits of His Passion, I claim forgiveness from Thy bounty. Look upon me, and have mercy upon me ! V. — Purpose of Amendment. O most loving Jesus ! from this hour I will satisfy that fond desire of Thy Heart, which for me and my salvation was pierced on the Cross, and will correct my past sins and negligences, 7nore especially N. Never will, I again offend Thee, even in the smallest things, knowingly and willingly, my Sovereign Love. Confirm this ray resolution by the merits of that Blood which came forth from the innermost depths of Thy Most Blessed Heart, and which, in union with Thy Life, Passion, and Death, I now offer in satisfaction for ray sins. My dear Jesus ! I unite my poor heart with Thine, all wounded and torn. May Thy Heart be a hiding-place in which I may dwell GENERAL CONFESSION AND COMMUNION. 35 •securely. My heart is ready, O my God ! my heart is ready to make atonement for my sins — to adopt the means of correcting them, and of acquiring all the perfection of my holy state. O God ! be merciful to me a sinner. Pater, Ave, &c. N.B.— Dwell on those words which are in italics, especially in the 4th Point, on the several motives of contrition. GENERAL CONFESSION AND COMMUNION. Amongst the documents for the first part of the Spiritual Exercises, St. Ignatius adds one on General 'Confession and Communion, in which he observes that there are three advantages in making a general con- fession of devotion, during this part of the Exercises, The first is : that although he who goes to confession every year is not bound to make a general confession ; yet b}^ so doing he may be advanced in perfection and obtain greater merit, because of the greater actual sorrow for all the sins and depravity of his past life, which he usually feels in the time of retreat. The second is that, the exercitant whilst making these Exercises apprehends ^more clearly his sins and their malice, and consequently has a more clear knowledge and sorrow for them, and therefore will •derive greater benefit from it. The third is that, thereby he is better disposed and prepared to receive Holy Communion, by vv'hich he will be assisted and protected from falling back into sin, and be kept in the grace of God. Consequently let the confession ^ be made at the end of this first part. 1 With regard to the general confession, it is always well to consult one's confessor or the director, as the exercitant cannot safely judge for himself. If one is about to enter upon a different state of life, or has been leading a tepid or negligent life, and feels that God by His grace prompts him to enter upon a new life of fervour, a general confession of one's whole 36 THE ADDITIONS. THE ADDITIONS.i i\nother document which St. Ignatius places before us in the first part of his Spiritual Exercises, is on what are called the "ten Additions," for the better performing of the Exercises, and the " more surely discovering of that which we must have at heart, namely, the rooting out of all inordinate affections and the finding out of the will of God in our regard." Much of the success or failure of a retreat depends on the observance or neglect of these rules. They teach us what we have to do, both before and after meditation; and in this respect they do not apply only to the time of retreat, but to our whole life. Although they individually appear very easy and simple, yet to persevere in their practice, we stand in need of the grace of God, must have real good-will and must make personal effort. To be exact in their observance for a long time is an heroic act. Addition i. — When about to sleep, we^must think at what time we are to rise and for what ; briefly reviewing the' next morning's meditation. The utility of this cannot be overestimated. This thought at the end of the day, is like the coal put on the fire overnight ; in the morning we have only to stir it up and it begins to burn brightly at once. Addition 2. — On rising we must turn our minds to the subject of our meditation, in order to put ourselves at once in relation with the truth upon which we are life is generally to be recommended. In other cases or circumstances, it is to be rather recommended to make a general review from the last annual or general confession, at lea§t of those offences which have been more serious, or more frequent, or have given disedilication to others. 1 Direct, xv. § X9. THE ADDITIONS. 37 going to meditate and that we may be more intimately penetrated with it. Thus for example in the first part of the Exercises, we are to feel a deep sense of shame and confusion, such as a cavalier would feel who, being convicted of a grievous crime against his Sovereign from whom he had received signal and extraordinary favours, was about to appear before him and all his Court, &c. This feeling becomes us and should be ours every- where and always. How precious its fruits would be ! It would save us from innumerable faults and would impel us to serve God faithfully. Truly it becomes us ; for how many benefits have we not abused? Benefits which we' rarely recall, and more rarely ponder; although in our examination of conscience twice a day, we are reminded of them; such as Creation, Redemption, Vocation, Justification. This feeling is the prevailing one in the Holy Mass. Again in the second Exercise, we have to confess with deep sorrow that we are great sinners, and to imagine ourselves as criminals being led to execution. This two-fold thought is very truthful ; for we are all great sinners,^ even those who have never lost their baptismal innocence. In fact their preserva- tion is not their work, but the work of God ; and the fact of having committed one venial sin is quite enough to make one a great sinner; and if our good God had not prevented its consequences where might one be now ? Addition 3. — At a distance of one or two steps from where we are to begin our meditation, during the space of the " Our Father" we should reflect that we are in the presence of God, and should make an act of humble reverence ; thus before prayer preparing our souls and not tempting God. 2 It argues indifference and irrever- 1 " In multis offendimus omnes." (St. James iii. 2.) ^ " Before prayer prepare thy soul ; and be not as a man that tempteth God," (Ecclus. xviii. 23.) 38 THE ADDITIONS. ence towards His Divine Majesty to enter upon medi- tation without considering what we are going to do, and before whom we are going to do it. Addition 4. — We are to take that position during our pra3'er, which will best help us to attain the end which we have at heart, and which shall cause us least distraction, provided it be one of reverence and respect ; whether kneeling, standing, sitting, &c. Addition 5. — If time allows, we should examine how we have passed the time of meditation. If it has been spent badly, we should investigate the cause and resolve to remedy it and repent ; if well, we must "thank God, and determine to persevere in the same course. Addition 6. — We should divert the mind from all thoughts which are impertinent and not conformed to- the spirit of our meditation, such as thoughts of Heaven,, of the Passion, or Resurrection, when we are engaged in seeking to acquire shame, sorrow, and tears for our past sins ; even though these thoughts may be attended by great spiritual consolation.. Addition 7. — We should for the same end, except when reciting the Divine Office or taking our meals, &c.,. shut out the light in our rooms when engaged in the first part of the Exercises. St. Ignatius makes much of darkness as an aid to compunction. If, however, it were to produce gloom and depression and contraction of heart, as might be the case with timid and nervous dispositions, of course, on the principle of all things to the end, this Addition must be waived. Addition 8. — We should avoid levity or laughter, or saying anything with the intention of provoking it.^ Addition 9. — We should also keep great custody of all our senses, more especially of the eyes, thus cutting 1 " A fool lifteth up his voice in laughter : but a wise man will scarce laugh low to himself," {Ecclus. xxi. 23.) THE ADDITIONS. 39 off as far as possible all distractions and obstacles to interior recollection. 1. Addition lo. — Regards penance, and in a few words gives us, we may say, the essence of a whole treatise on the subject. The Saint places it amongst the Additions, as it inculcates a virtue which purifies the soul, exercises a great influence on prayer and medi- tation, and is the price we pay for close union with God. It would appear that the first Fathers of our Society drew more fruit from the Spiritual Exercises in propor- tion as they imitated the practice of St. Ignatius in this respect the more closely. So says Blessed Peter Faber. 2. The Saint first lays down the notion of penance, as the virtue b}^ which we destroy sin in our souls, and satisfy God for our offences. The internal effect of sin is to turn us away from God, the external is to turn us towards creatures. Therefore our penance must be internal by making acts of repentance and sorrow, and frequent resolutions to avoid sin and the occasions of it for the future ; it must be also external, by the inflic- tion of pain, to punish the senses for the abuses of which they have been guilty. The latter is the fruit of the former, but they mutually promote each other, and should be practised by all. 3. St. Ignatius gives us three ivays in which we may practise external penance, and lays down a certain principle regarding it, by the application of which we shall avoid all extremes. 4. The first subject on which to exercise mortifica- tion is in our food ; in which we practise it whenever we retrench from it what is suitable ; and the greater this retrenchment, the greater and better is the penance ; yet it must not be to the serious detriment of our health. This may be exercised both in regard to the quantity and quality of our food. The next exercise of penance is in respect of sleepy 40 THE ADDITIONS. both as regards the length of time we give to it, and the nature of the bed and its covering. As to the time, it is well to take what is enough unless we have the vicious habit of taking too much. In respect of this, the same principle holds as in the matter of food. The third manner of practising penance is by chastisement and infliction of pain on our bodies, by wearing of hair-shirts, or chains, or by using the discipline, and the like. The more suitable and safest method to employ in this is to inflict -pain on the flesh, but not so as to affect the bones, and thus to induce infirmity. This will be safely done by the use of disciplines made of whip-cord, which will cause pain and yet will not expose us to the danger of incurring any notable infirmity. And here again the same principle obtains. All these several ways of practising penance must be used prudently and with- persevering regularity. 5. Lastly, we have the motives and reasons which should prompt us to this spirit of penance ; which are, first, to satisfy for our past sins ; next, to enable and accustom us to overcome ourselves and our inclinations ; and, lastly, to obtain any special grace of which we may stand in need. Which of us has not a heavy debt to pay for our past sins, and for our present multiplied offences and negligences? How much there is yet to be done to reduce our rebellious nature to subjection ! And in each hour we stand in need now of one grace, now of another, and /this not only for ourselves, but also for others who are under our charge or direction. It is to be observed that if after doing all that in him lies, the exercitant does not appear to attain what he desires, it is often of advantage to ■ make some change in his food, or sleep, or in his other woirks of penance, by relaxing them for two or three days, or by increasing them ; but always with great prudence. RULES FOR THE DISCERNMENT OF SPIRITS. 41 Often in this manner we obtain grace to know what in this respect is good for us and what we may practise in the future. Again, during the time of retreat we should take as the subject of the Particular Examen, the manner in which we fulfil each duty, and observe these Additions. THE RULES FOR THE DISCERNMENT OF SPIRITS. (More applicable for the First Week.) 1. St. Ignatius 1 here lays down fourteen rules, whereby we may to a certain extent become acquainted with the various movements of our souls, and thus may be able to accept those which are good and to reject those which are bad. The following are the rules which he assigns for the first part of the Exercises, and which are more applicable to beginners. 2. As they are of great use in spiritual life, and moreover as some rules whereby to know the different 1 St. Ignatius, in the course of the Exercises, makes use of certain ' expressions, such as, divine illustrations and illuminations, the. feeling of (liferent spirits, of rays of internal knowledge, 7novements of heavenly consolation, and the hke : and with reason, as they are based on scholastic theology, and are wisely applied to mystical theology. For it is certain that the sou,l experiences certain motions both of the intellect and of the will, by the preventive grace of God, and these are called by the Fathers, " illumina- tions, inspirations, and divine motions." (Cone. THd. Sess. vi. and Psalm cxviii. and Romans viii.) It is moreover certain, says Suarez (Z>(? it'^:/, ix. ^' 5> § 31). that these sometimes are immediately produced by God Him- self (De Inc. disp. xvii. § 2), and often by our Angels Guardian. And on the other hand, the devil tries to injitate them, in order to pervert the will and darken or mislead the mind. (2 Cor. xi. 14.) The angels, however, can only influence the will through the intellect and the sensitive appetite, through either sensible objects or through the imagination. These rules then are given us to help us to discriminate these several motions, and to determine from whom they proceed, whether directly from God, or from the good angel or from the evil spirit. ' 42 RULES FOR THE DISCERNMENT OF SPIRITS. impulses and motions by which God or the devil are wont to affect the soul are necessary ; and as the object of the Exercises is to lead us through a spiritual and interior life by means of prayer, in which we are liable to feel different interior motions or experience illusions^ it becomes of great importance to be well acquainted and familiar with these rules as well for our own guid- ance as for that of others. They are founded on Holy Writ and on the experience of men distinguished for piety and learning.^ 3. The knowledge of these rules is of supreme moment for all who have to direct souls of every kind,, if they would avoid notable mistakes in approving as good what is really evil or in hindering greater good. In this direction of souls two dangers must be avoided :- Qn the one side we must not believe every spirit, or take notice of every fancy that crosses the brain of excitable and weak-minded persons, following the counsel of St.John,^ "Do not trust every spirit," and on the other, we must not be too incredulous and bold in despising and rejecting what ma}^ be inspirations or impulses from God, but as St. PauH teaches, "Ex- tinguish not the spirit, despise not prophecies, but prove all things, hold fast that which is good, from all appearance of evil refrain yourselves." ■ 4. But no matter how good these rules may be in themselves, yet we must have recourse to frequent and earnest prayer, and by great purity of heart and union with God merit from Him light and grace rightly to apply them, and thus avoid the rashness and boldness of those who presume to direct souls, on what they consider the dictates of what they stjde common sense. 5. The many wiles of the devil, and the impenetrable 1 Suarez, ix. c. v. § 30, &c. " Suarez, ix, c. v. § 41. 3 I St. John iv. ■^ I Thess. v. RULES FOR THE DISCERNMENT OF SPIRITS. 43 malice of the human heart, are such that we cannot often do more than form a prudent and probable con- jecture regarding the state of the soul, though at times we can form a morally certain judgment. Suarez^ says that these rules are safe and approved by the teaching of theology, and experience, andv by the doctors of spiritual life.- 6. To descend now to a detail of these rules for the first or Purgative part of the Exercises, we may observe that they refer to the beginnings of spiritual life — when the temptations of the devil are more patent and open and are generally not under the appearance of good.^ They may be reduced to three heads : (a) To the different methods made use of b}^ the good and bad spirit, to affect and move us ; * {/3) to the explanation of spiritual consolation and desolation, and the manner of dealing with them;^ (y) to the different wiles whereby the devil is accustomed to frighten, terrify, dishearten, and bewilder us. Rule I. — In dissolute and tepid souls it is the devil's wont to inspire them with a certain false quiet and vain joy founded on temporal prosperity and on the pleasures accruing from a loose life and from the grati- fication of the senses, thereby attaching them to worldly things, and confirming them in habits of sin. On the other hand, the Spirit of God is. wont to sting such souls, causing them disquiet of mind and remorse of conscience thereby to rouse them from their evil ways. Rule 2. — As regards those souls which earnestly desire to give themselves to God and to begin fervently to practise virtue, the devil is used to fill them with fear, to harass them with scruples, to perplex them 1 Suarez, ix. c. ix. and c. v. § 41. ^ Conf. Gerson, De Prob. Spir. tr. xvii. and Card. Bona, De Discret. Spir. c. viii. 3 Annot. 9 and 10. ■* Rules i and 2. ^ Rules 3 to 12. 44 RULES FOR THE DISCERNMENT OF SPIRITS. with false and sophistical reasonings, to overwhelm them with melancholy, chagrin, and discouragement ; whereas God is wont upon such souls to diffuse light, comfort, and devotion, and by this means to encourage and strengthen them to go forward in His service.^ Ride 3. — Spiritual consolation is the state and dis- position of the soul in which it begins to be inflamed with a love of its Creator and Lord, and consequently feels that it can no longer attach itself to any created things for their own sake, but only in Him and for His sake ; or when, on account of its sins, or of the sufferings of Christ, or of other things connected with His service and praise, it pours forth tears out of love for its Lord. Or, in fine, when it feels itself vehemently pressed to advance in any virtue, siich as in faith, hope, and charity, or experiences a certain quiet and peace of mind inclining it to prayer and to whatever will conduce to its spiritual progress. Ride 4. — Spiritual desolation is marked by opposite signs, such as darkness of mind, disquiet, weariness, and loathing in the exercise of piety and devotion. This is often accompanied by a mistrust and pusillanimity, which renders us diffident, and. alienates us from God, and is calculated to make us seek relief in transitory and sensible things ; also by an absence of feeling of faith, hope, or charity in the soul. Here I would remark that we are sometimes inclined to give the devil more than his due by ascribing to him certain dispositions of the soul which are the result of our own morbid imagination, or which arise from some purely physical cause or infirmity, as from fatigue, or from the weather, head-ache, &c. Rules 5 and 6. — In time of desolation we must not dream of making any substantial change in our state or course of life, or omit our good resolutions 1 Conf. Bona, c. viii. § 3. RULES FOR THE DISCERNMENT OF SPIRITS. 45 and works of piety. Some accidental changes we may- make, as in a more careful examination of ourselves, in more frequent prayer, or in augmenting our penances, thereby to repress the violence and impetuosity of our desolation and baffle the efforts of the devil. Experience proves that these are excellent means of regaining our former fervour and consolation ; but, to avoid any error on this point, it is safer to consult the director. Rule 7. — In times of aridity and desolation, we must reflect that in leaving the natural powers of the soul without feelings of fervour and His special graces, but still always with a sufficient measure of grace, God intends to afford us an occasion of trial, and of greater merit ; and that by turning to account the graces which He actually provides, w^e dispose ourselves to receive greater plenty of graces and helps. ^ Rule 8. — In the time of aridity and spiritual deso- lation, we must arm ourselves with patience and resignation to the will of our good God, and expanding our hearts with lively confidence in Him, we must wait in humility until He sends us suitable help and comfort, which we may be sure that He will in love and mercy soon do. Rtde 9. — The three principal reasons why God permits this desolation or withdraws His consolation from us are the following: first, because we are tepid and negligent in our spiritual observances, or secondly, to prove to us what we are worth, and what is our progress in His holy service and praise when His consolation and special graces and helps are suspended ; or, lastly, to give us an intimate consciousness that of ourselves we can neither acquire nor retain real 1 ' ' Per naturales vires significari videntur naturales facultates, non tamen ut operantes per solam naturalem virtutem sed ut adjutas divina gratia et illi cooperantes. " (Suarez, ix, c. v. § 44.) 46 RULES FOR THE DISCERNMENT OF SPIRITS. devotion, deep love, nor any other kind of spiritual consolation, but that it is entirely the gift and grace of God our Lord, and that consequentl}' there is no room for any pride or vainglory by ascribing to ourselves either devotion or any kind of consolation. Thus God makes known to us our miseries, and thereby teaches us to know and compassionate those of others according to that of St. Paul.i When we feel no strength to walk, or are blind and cannot see, let us raise up our hearts in holy confidence and say, *' Restore unto me the joy of thy salvation and strengthen me with a perfect spirit." ^ Experience shows that one of the greatest obstacles to progress in spiritual life is desolation of spirit, irksomeness, aridity, and darkness, by which many are deterred from giving themselves to God. If we practise these admonitions, we shall draw good out of evil, and God will also make with temptation issue that we may be able to bear it.^ Rtdes ID and ii. — In consolation we must hold fast to humility, and keep our own miseries before us, and forecast the future time of desolation, bracing ourselves up with courage to resist it. On the other hand, in desolation let us remember that with the grace of God, which is enough to enable us to overcome all our enemies, we can do much, and let us nerve ourselves by the thought of the future consolation which is in store for us. Rtiles 12, 13, and 14 explain three wiles wherewith the devil is wont to add force to his most violent temptations : The first is, when the devil, strong in his malice and fury, like some virago, tries to inspire us with fear and 1 " Who can have compassion on them that are ignorant and that err, because he himself also is compassed with infirmity." (Hebrews v. 2.) ' Psalm 1. 10, and conf, h Kempis, iii. c, 53. 3 j Cor. x. 13. RULES FOR THE DISCERNMENT OF SPIRITS. 47 pusillanimity. Unless we treat him with scorn and contempt, his rage only increases, but if he sees that relying upon God we show a bold front, puffed up as he is with pride, he will withdraw in rage and spite. The second of his wiles is when like a seducer he attacks us, covertly plotting our ruin. It is thus that a lover tries to allure the victim of his passion from the home of a good father, or a wife from her husband, binding her to secrecy and not to betray his plans, for fear lest his design be defeated. So too the devil tries to dissuade and prevent us from betraying his wicked and malicious frauds to our confessor or director, know- ing that otherwise he is destined to be frustrated in his ■designs. In the third place, as an able General who wishes to capture a citadel, first takes a careful survey to find where it is weakest and best open to attack, and then assails it, so the arch-enemy of our human nature care- fully considers our state and condition with regard to the theological and cardinal virtues, also our moral disposition, and then exerts all his force against us on that point in which we are weakest. Let us be before- hand with him. Let us examine what is the virtue most wanting in us, and what is the fault into which we most frequently fall. This we shall very easily know if we make our examinations of conscience and our confessions with proper care. Then let us by prayer and the Particular Examination spare no pains to strengthen ourselves against his attacks, using those means of acquiring self-knowledge which are so abundantly supplied to us in the whole course of the Spiritual Exercises. SPIRITUAL EXERCISES WHEREBY A MAN MAY LEARN TO CONQUER HIMSELF, AND MAY SO ORDER AND REGULATE HIS LIFE, AS NOT TO BE INFLUENCED BY ANY INORDINATE AFFECTION. In these words St. Ignatius begins his Book of Spiritual Exercises, and lays down the double end proposed, namely, complete conquest of self, and the perfect regulation of life, according to the principles of faith and right reason, for the attainment of his end and the accomplishment of his destiny. He next makes an important observation for the mutual help and benefit of the director and of him who is about to make the Exercises, which is to the follow- ing ejffect : '' We must suppose that every good Christian will always be more ready to interpret'm a favourable sense than to condemn an}^ obscure or doubtful proposition of another. ** If, however, he finds that it cannot be held or admitted, he will in a spirit of love and charity correct him who has asserted it : but if this proves ineffectual, he will then make use of all suitable means whereby he may bring him to a right sense and save him from all error and falsehood." How prudent it was in St. Ignatius to place this observation in the very commencement of his book is manifest, for not unfrequently those who enter upon SPIRITUAL EXERCISES. 49 the Exercises may be imbued with false or dangerous principles or views either on social, philosophical, or theological matters. And on the other hand, the Saint having suffered so much at Alcala, Toledo, Paris, Venice, and Rome, from the false interpretations put upon various passages of his writings, may have wished to prepare the director and exercitant against any prejudices or misapprehensions under which they might be labouring, and thus suggest the surest and most charitable means of removing them. THE FIRST WEEK. PREPARATORY MEDITATION. This exercise may be made to prepare and dispose the soul to perform the Exercises well, and to derive all possible fruit from them : to enable it to appreciate the special, grace of God presented in them — to realize the need of them, and to inspire the fit dispositions which are required to succeed in them. These dispositions are, according to Suarez,^ in the first place, a determina- tion to seek the most holy will of God and His greater glory, and in the second, an entire indifference as to the means by which to secure it. Hence whoever makes the Spiritual Exercises in earnest must not select those means according to his own genius and inclination, but solely according as God shall manifest His will.^ The meditation will consist of three points. I. The excellence of the Exercises. 2. The need we have to make them. 3. The dispositions in order to make them well. After placing ourselves in the presence of God, and making an act of faith and humility, as we prostrate ourselves before His Divine Majesty, we will offer up to Him all our thoughts, words, actions, intentions, and endeavours, desiring that they may be directed purely i Bk. 9, c. vii. n. 6. ^ Direct ii. nn. 4, 5. PREPARATORY MEDITATION. 51 to His Divine service and praise, and to the promotion of His greater glory and to the sanctification of our own soul.^. Prelude i. — Let us in spirit place ourselves alone T^efore the throne of God, the Supreme Lord and Master, who beholds us. Prelude 2. — Let us beg with all our hearts that He would be pleased to help us in entering upon the retreat and in deriving from it the fruit of which we stand so much in need. Point I. — Excellence of the Exercises. — If we consider them in themselves, they are a doctrine inspired by the Holy Ghost, drawn from the Holy Scriptures, adapted to the practice of spiritual life, approved by the Holy See^ as "replete with piety and holiness, arranged admirably to inspire the soul with holy dis- positions, and most profitable to the interior man." They are, says St. Ignatius, " Spiritual Exercises to teach and enable a man to overcome himself and to regulate his life in defiance of any inordinate affection." The}'' are exercises which will lead us to overcome self, and to determine our manner of life, without allowing ourselves to be influenced by any affection which is not approved by the teachings of faith or right reason. We can then, if we really wish, learn once for all to overcome ourselves, and thus secure true peace of heart, and so arrange our lives as to acquire salvation — and all this without tormenting ourselves and without any interior anguish, no matter how strong our passions 1 This method of commencing the meditation should be employed in the beginning of each spiritual exercise : and thus we shall comply with the counsel of Ecclus. xviii. : " Before prayer prepare thy soul, and be not as one that tempteth God." 2 Bull of Approbation by Paul III. A.D. 1548, of Julius III. A.D. 1554, .and Gregory XIII. A.D. 1580, 52 THE FIRST WEEK. or inveterate our habit : for under the guidance of God St. Ignatius has arranged all with the sweetest discretion, and supplied us with the most efficacious means of securing the end. In the first place we are prepared to banish from our hearts all evil affections, which when we have done, we shall be in the disposition to seek the will of God about ourselves and all our surroundings, and shall surely discover it. We shall then be able to form such resolutions as God will make known to be pleasing to Him. The Saint supplies us with suitable counsels by which we may be enabled to persevere, and with powerful incitements to avoid the snares and repel the assaults of the enemy. How many have entered upon these Exercises with souls totally enslaved to the world, to the flesh, and to the devil, and have come from them as completely devoted to God. Let us realize the favour God is doing us in giving us this opportunity, and seriously resolve to turn it to advantage. Point 2. — The need we have of this retreat. — There are some who think that retreats are only suited to Religious, or to holy persons aiming at high perfection. Yet they are far more necessary for those living in the world, where false maxims and bad examples and constant occasions render sin more easy, whereas the means of avoiding it are fewer and harder to find. Have we no past to repair, no present to correct and reform, no provision to make for the future ? In the past, many and great sins, and perhaps no real repent- ance. Confessions defective, Communions doubtful or without profit, omissions, injustice, scandals, un- charitableness, and the rest. In the present, so little that is good, and that little so imperfectly done— prayer without fervour, devotions without merit, and sacra- ments without fruit. Preoccupied by the world as if PREPARATORY MEDITATION. 53 always to remain in it — what are our affections, and our actions ? Do not continuous dissipation, false principles, vain pursuits, uncontrolled passions and inveterate habits, and sins or faults without number, form the staple of our life ? To know that we may die any moment, and to live for five minutes in mortal sin, is an unpardonable rashness. What, then, shall we call it to live in that state for months and years ? And as to venial sins and abuses of grace, what a fearful account to render ? In the future. Reason and experience proclaim our future, if we continue to live thus in the present. We can easily turn the bed of a river near its source, but if you allow it to continue its course until it becomes broad and deep, it becomes impossible. So is it with the sinner — the longer his life of sin, the harder it is to change its current. How many once better than us, are now lost ! Let us dread to become hardened in our sins. " The hard heart will fare badly in the end."^ Let us follow the counsel of God, " Do, my son, what I say, and free thyself." ^ Point 3. — Dispositions for making the retreat well. 1. We must form a right idea of it — how it is con- cerned about the soul, and about our own. individual soul. How it is to enable us so to dispose our lives that we may go on securely, advance daily, and finally reach our eternal home. Surely of all things this is the most important, and most vitally affects us. 2. We must go through it with great generosity of heart, and without reserve, leaving ourselves in the hands of God to do with us as He pleases, ever ready to grant whatever He may ask, and to make any sacri- fice which He may call for. No matter how holy we may be, there is no one who enters on a retreat who is not called upon by God to make some sacrifice^ either 1 Ecclus. Hi. 27. 2 Prov. vi. 3. 54- THE FIRST WEEK. for the correction of some fault, or for the acquisition of some virtue. This should be determined by each from the commencement of the Exercises, and with a view to the Election in the second part. 3. We must have full confidence and hope in God — knowing that no one ever hoped in Him in vain, nor confided too much in Him. Our undertaking is a hard one, and impossible if left to ourselves, but our strength is our hope in God.^ The greater our hope, the more blessed shall we be ; and the measure of His mercy will be according to our hope. *' Let Thy mercy, O Lord, be upon us, as we have hoped in Thee."^ 4. We must have courage to face the difficulties, which the devil will put in our way, and which our own^ sloth and cowardice will create. We need it, for we shall have to fight. *'Be valiant and bold, for the Lord thy God is with thee."^ God is with us, and.' with Him we shall conquer.. End with colloquy and Pater Noster. THE PRINCIPLE, OR" FOUNDATION. In the beginning of the Spiritual Exercises,. St. Ignatius lays down one great truth for considera- tion, which he calls by the names of the Principle and Foundation. Just as in every science certain first principles, too evident to stand in need of proof, are laid down, from which all its conclusions are developed and deduced, so in the science of salvation, all its conclusions are evolved from this primary truth. He also calls it the Foundation:, for as in raising a structure, it is necessary to secure a solid foundation proportionate to the building which it is intended to support and hold 1 Isaias xxx. 15. 2. Psalni' xxxii. 22. ^ Josue i. 9. THE PRINCIPLE, OR FOUNDATION. 55 firmly together, so this truth is the only solid basis on which the whole moral and spiritual life can be securely supported. Hence it is evident how important it is for us to consider this truth deeply, and how necessary for us thoroughly to master it and bring it home. For as there is no science without its first principles, no solid and stable building without a foundation, so there can be no real development of spiritual life and no permanent fruit from the Exercises unless we are first imbued with this great truth. Moreover, the more deeply the mind is impressed with and convinced of it, the greater and more solid will be the fruits which it will produce : and conse- quently no pains or time should be spared in imbuing ourselves with it before proceeding to the consideration ' of the other truths proposed to us later. St. Ignatius does not propose it under the form of a meditation, or assign any special exercise or time for weighing it, but supposes us to dwell upon it as long as we find it necessary : but many advantages will manifestly accrue from presenting it under the usual form of a meditation. ^ We shall then divide it into three parts : and on each suggest certain practical considerations. 1 This consideration our Saint proposed to himself and to his first companions when as yet they were in the world, and of course, as the economy of the Book of Spiritual Exercises shows, was preparatory to and the basis of the election of a state of life. For us, however, it is of equal importance, as the preparation to elect the degree of perfection suited to our state, office, or form of life in which God has placed us. It is with this view that St. Ignatius places this consideration as the opening of the First Week, "the Kingdom of Christ" of the Second Week, and "Two Standards" of the Public Life of our Lord. There is no preparatory meditation for the Fourth Week, as the election is supposed to be already made. 56 THE FIRST WEEK. Part I. " Man is created, to praise, to reverence, and to serve God our Lord, and in this way to secure the salvation of his souiy After beginning as in the preceding meditation, by offering ourselves and all our thoughts, words, &c., to God and humbling ourselves before him. Prelude i. — Let us imagine ourselves standing alone before Him as the one great source of existence, the Lord of Creation. Prelude 2. — Let us beg the grace to understand thoroughly this truth, and that our minds may be practically convinced of it ; that we may know fully our end, and all that is wanting in us for its attainment.^ Point I. — " Man is created." For long years this universe has existed, with all its forms of life — but I was not in it — I was nothing. How did I appear ? Who ushered me into being and life ? It was not of myself, for from nothing can come nothing. It could not be mere chance, for that excludes order, and design, and permanence. It could not be, except as a necessary condition, those whom I call my parents, for they could not mould my body,- nor could they transmit to me a soul. Nor could it be by evolution, for it is against experience, and a first principle of reason, making the effect superior to that which is its cause. Nor can it be from any contingent being, seeing that they are only endowed with life sufficient for themselves. Then it follows that I must come from God. And this is what faith teaches. 2 1 " Make known to me, O Lord, my last end, that I may see what is wanting to me." (Psalm xxxviii. 5.) 2 " I know not how you were formed in my womb ; for I neither gave you breath, nor soul, nor life, neither did I frame hmb of every one of you. " (2 Mach. vii. 22.) 3 "God created man to His own image." (Genesis i. 27.) " There is one most high Creator Almighty who sitteth upon His throne and who is the Lord of dominion." (Ecclus. i. 8.) THE PRINCIPLE, OR FOUNDATION. 57 Have I ever realized and brought home to myself this truth ? Point 2. — But for what has God placed me in the world ? Could He have created me for no other purpose "or end, than stones scattered on the roadside P^ No ! An intelligent being could not so create me. Nor could He create me and leave me to be the sport of my own whims, as the peasant leaves his cattle to roam at will in search of food. All things else He has created for their respective ends, the sun to shine, the earth to germinate, fire to warm, &c. So, too, must He have created man for a special end ; and the more so because he is the most exalted and the most excellent of the works of His hands. The infinite wisdom, power, and goodness employed in giving me the noblest of natures prove that He could not have created me for a life of mere chance, and without a rule and law proportioned to that nature. Since He has given me a mind capable of knowing Him, and a heart able to love Him, He cannot have placed me in the world as though He were nothing to me. Reason itself proclaims this. The fool alone can call this in question.- It would be at once unworthy of both God and myself, and would argue the absence of wisdom, prudence, and goodness in the Creator. Point 3. — Why, then, has God created me ? For an end worthy of myself and of His own infinite nature. First, for His own glory.-^ He has created every man for His own praise, name, and glory ,^ and in accomplish- ing this here, I shall be rewarded with eternal life. 1 " Remember what my substance is, for hast Thou made the children of men in vain?" (Psalm Ixx^viii. 48.) 2 "A vain man is lifted up into pride and thinketh himself born free as a wild ass's colt." (Job xi. 13.) 2 Isaias xliii. 7. •* Deut. xxvi. 19. 58 THE FIRST WEEK. He needed not create me, but wishing so to do, He was bound to create me for Himself. His infinite nature demands it, and mine requires it. Again, why did He create me ? That in holy fear I might keep His commandments ; for that is the whole man's and every man's duty,i with soul and body, in every thought, word, and deed, whether I be old or young, learned or unlearned, rich or poor. Then I am here solely for this object. If I fail to do this, I am worse than useless in creation, I am positively a nuisance and incumbrance in it, a cause of discord in the harmony of creation. In the colloquy I will express my grateful thanks for my creation, my sorrow for the manner in which I have ignored the objects of my life, and my confusion at having been such a worthless servant. End with " Our Father." Exercise II. THE IMPORTANCE OF SALVATION. ''And in this way to secure the salvation of his soul.''' The commencement of this meditation and the preparatory prayer will be as usual. Prelude i. — I place myself on the verge of time, looking on God on His eternal throne, surrounded by countless ministering spirits. Prelude 2. — I beg of His Divine Majesty a deep and practical knowledge of the importance of my salvation, and the grace to strain every nerve to acquire it. Point I. — '^ Man shall go into the home of eternity. '' After a life of a few short years on this earth, he must at last die and enter upon a new life which shall never end. This is only a place of passage, the other is called 1 Eccles. xii. 13. THE IMPORTANCE OF SALVATION. 59. the home — and must be either in Heaven with God, or with the infernal spirit in Hell. There is no possibility of escape. Have I tried to bring this truth home to myself? That for me it is Heaven for ever or Hell for ever: honour, glory, and delight ever to be enjoyed, never to be lost or diminished, or disgrace, infamy, and pain ever to be endured and never alleviated. The choice rests entirely with myself, and the price which is to purchase the bliss of Heaven for ever is only to praise, reverence, and serve God for the brief space of life. Once having entered on life, I must go on for ever, and there is no halting on' the way. Point 2. — What is the value of eternal salvation ? This may be estimated by two principles, namely, by the teaching and example of those whose judgment is unimpeachable, and by its intrinsic nature and import- ance. First, how have the wise and good and prudent valued it? Ask St. Paul ^ and the martyrs of Holy Church how they valued it. They will all reply that the tribulations of this life could not compare with their weight of glory. Ask of the Confessors and Virgins, and with one voice they will reply that their lives of labour, of penance, ^f poverty, sacrifice, and detach- ment, are as nothing when compared with eternal salvation. Again, how does God Himself esteem it ? The Eternal Father would send His only Son from Heaven, and would sacrifice Him to provide me w^ith the means of securing it, &c. His Son would become Man and embrace all which that mystery involved for the same end ; for this He established His Church and the holy sacraments, and the one great Sacrifice of the New Law. Then my soul's salvation is of mighty value.- Again, we estimate the value of anything by its intrinsic worth and by the security of its possession. 1 2 Cor. iv. 17. 2 I Cor. vi. 20 ; i St. Peter i. 18. 6o THE FIRST WEEK. Now ear hath not heard, nor can man conceive the bliss, honour, and glory of eternal salvation : and it is secured for all eternity, and once possessed can never be forfeited. Point 3.— We may judge its value also from the efforts of the devil to induce us to forfeit it. With what energy^ and constancy he seeks to ruin us. With false promises of transient goods he tries to lure us from the way to salvation ! Goods in themselves unreal, incapable of satisfying an immortal soul, and which it is beyond his power to secure to us even for a day. Oh, then, my soul, see the value of thy salvation : and resolve to spend thyself in God's reverence, praise, and service ; thus thou shalt gain it and shalt escape the fearful alternative. Finish with a colloquy of gratitude, of regret for past neglect, and resolve with God's grace to have ever on your lips those words of St. Aloysius, " What is this for Eternity ? " End with the '* Our Father." Part II. ^^ All other things on earth are created for 7nan, and in order to aid him to gain the end for which he was created. From ivhence it follows that man must make use of them as far as they help him in this, and must abstain from them as far as they may prove an obstacle to it.'' Having seen the end of man's life and being, we are naturally led to ask what is the origin and end of all other things on the face of the earth, on which man is so dependent, and with which he is so intimately connected. And here I would observe that by " other things " we are to understand not merely creatures, but also circumstances of time and place and person by which 1 "Because your adversary the devil, as a roaring lion, goeth about seeking whom he may devour." (i St. Peter v. 8.) ON THE OBJECT AND USE OF CREATURES. 6i we may be individually affected : thus to be born in such a time, in this or that country, of such parents, in such a social position. Or, again, that we occupy this or that office, are placed in these or those relations and surroundings. ON THE OBJECT AND USE OF CREATURES. The preparator}^ prayer and commencement as usual. Prelude i. — I imagine myself alone, and from some high mountain taking a general survey of the world. Prelude 2. — I beg of God to implant deeply and indelibly in my soul the practical knowledge of this second part of the Foundation. Point I. — With what an infinite number and variety of creatures the universe is filled ! The heavens with its countless millions of mighty worlds, that look so small, and vary in size, distance, colour, &c. * The air which like a great sea is filled with microscopic life, and supports life in the different forms of the vegetative and animal creation. What an infinite variety of vegetable life, of fruits and of flowers, and each provided with its special properties, shape, and colour. Then I behold the endless varieties in shape and plumage of the feathered creation, and all characterized by their individual habits. Next I pass in review the vast array of the animal creation. Lastly, I look into the small world of myself, which embraces not only intellectual life, but also sensitive and vegetative life. Further, it contains a mysterious connection with the exterior world by means of the five senses, of sight, hearing, smell, taste, and feehng, and is endowed with the faculty of apprehending truth, of willing the good and of recalling the past. Point 2. — Whence all these ? Are they or is any one €2 THE FIRST WEEK. of them the result of chance ? Reason answers, No : for none of them which does not manifest and proclaim design. Are they the result of spontaneous evolution ? No. For they declare themselves effects of preceding causes. They do indeed come from those which precede them as conditions " of their being," but they do not borrow from them their life. Whence then do they come ? Only from Him who is the fulness and the source of all life and being — from God. They each and all have derived their life from the Great Creator. AH are united with Him by the link of creature with Creator. All then are His sole and absolute property ; nor can He divest Himself of His supreme dominion over even the most minute among them, although He may hand over to others the dominium utile ^ or the use of them, but only that, and no more. Point 3. — Why then has He created them ? Not indeed for any use or requirement of His own, being all sufficient in His own regard and from all eternity infinitely happy. Not again for the benefit of His angels ; for visible and material things have no pro- portion with their invisible and spiritual natures. Nor could it be for the sake of the irrational animals, which are incapable of either knowing or duly appreciating them. It only remains then that they are created for man. God created and arranged all this universe, great, varied, and beautiful as it is, and lastly created man, and placed all at his disposal. ^ Some as means for his support, others for the preservation of his health, some to relieve his weariness, and others for hfs pleasure and delight. In short, God designed them to administer to the profit, honour, comfort, and pleasure of man. 1 " Thoii hast made him little less than the angels, Thou hast crowned him with glory and honour, and hast set him over the works of Thy hands : Thou hast subjected all things under his feet." (Psalm viii. 6.) ON THE OBJECT AND USE OF CREATURES. 65 Not for man to devote himself to them as his end and his all. To suppose this would be the part of a fool.i For material things cannot satisfy man's soul, nor temporal things content an immortal being : but they are provided for man to use them in the execution and attainment of that for which he is made, as the steps of a ladder by which he may ascend to his home, as the instruments to be employed in the service of his master. Point 4. — But how is this to be done ? In different ways. (i) All proclaim the existence of God and disclose some one or other of His attributes and per- fections, as His power, wisdom, goodness, beauty, providence, &c., so that to deny God is inexcusable.^ (2) All invite our admiration, love, and service of our Creator for His generosity, for the variety and number of His benefits, for His goodness, &c. (3) Some administer to life and thus assist us to persevere in His service. But to give ourselves up to creat-ures is to frustrate the designs of God, to become the slaves, not the masters of them.^ It is to cause confusion in the Creator's plans by making the creatures our end, and thus degrading self and insulting God, and incurring the reproach of ingratitude and injustice. Point 5. — Conclnsion. — If I am made to praise, reverence, and serve God, and if for this purpose He supplies me with the creatures which belong to Him, for me to make use of them for that purpose only, it 1 " For they liave said, reasoning with themselves but not right : Come therefore and let us enjoy the good things that are present, and let us speedily use the creatures as in youth, &c. These things they thought and were deceived : for their own malice blinded them." (Wisdom ii.) 2 For the invisible things of Him from the creation of the world, are clearly seen, being understood by the things that are made. His eternal power also and divinity, so that they are inexcusable." (Romans i, 20.) 2 ' ' Who changed the truth into a lie, and worshipped and served the creature rather than the Creator who is blessed for ever. Amen." ^Romans i. 22. ) 64 THE FIRST WEEK. follows that my use of them must be solely regulated by the law how far they may enable me to fulfil this end, and that just as the artist makes use of his colours, or the artisan of his tools only as far as they help him in the execution of his. design, so must I also be guided in regard to the use of all things. Every thing and circumstance in this life is a means or instrument to help me to attain my end, either by the use or rejection of them. Some are always good, others are sometimes good, and sometimes bad, in which latter case they must be rejected ; others are always bad, and by the rejection of them they further me towards the fulfilment of my destiny. We are not to be guided by feeling or sentiment, but solely by reason ; not because it may afford pleasure, but because it is our duty,^ must be our principle in every circumstance. In the use of the faculties of our souls, senses of our body, or of external things, this principle must be our sole guide. Conclude with thanksgiving to the generosit)'- of God in the abundant means with which He has provided us ; with confusion, at the manner in which we have perverted them to our own disgrace, and at our ingratitude towards Him ; and with resolutions for the future. End with the *' Our Father." THIRD PART OF THE FOUNDATION. After seeing my own origin and consequent depend- ence on God, and also the end of my existence, and further the origin and end assigned by Him to all other creatures, it remains to consider what right reason dictates as to my disposition of mind and heart towards . 1 "Advise not with fools, for they cannot love but such things as please them." (Ecclus. viii. 20.) THIRD PART OF THE FOUNDATION. 65 them, and the view I should take of them in order to employ them always rightly. This is the third part of the Foundation. " Wherefore it is necessary to render ourselves practically indifferent to all things created, as far as is permitted to guy free-will and is not forbidden; so as not to wish for health more than for sickness, for honour more than disgrace, for riches more than poverty, for a long more than a short life ; only desiring and choosing that which is suited for the end for which I am created, God's praise, reverence, and service.'' If we are to make use of creatures as reason inculcates, and only so far as they promote the fulfilment of our earthly destiny, we must constantly strive to promote in ourselves a practical state of indifference, so as to avoid being guided by mere feeling. Why does St. Ignatius enumerate these four classes of creatures ? Perhaps it is because the generality of men find these the most difficult on which to be indifferent. Or it may be that all other things may be classed under these headings. Or perhaps it is that they are the chief objects in regard of which men harbour inordinate attachments most commonly. St. Ignatius supposes not that we can make our- selves actually so indifferent that we shall not have feelings of preference or repugnance, but that we try in practice to act as if we were indifferent, without being influenced by either the one or the other. 66 THE FIRST WEEK. ON INDIFFERENCE. The immediate preparation and the preparatory- prayer as usuaL Prelude i. — Imagine self alone before God, the Lord and Master of all, conserving and directing all things. Prelude 2. — Beg of Him a deep conviction of the necessity of this indifference, in order to regulate life properly and to proceed safely in the way of eternal salvation, in all circumstances in which I may find myself. Point I. — Its necessity. As reasonable beings we are bound to use creatures as means for the attainment of the end of which they are the means. This obligation is always incumbent upon us, no matter what may be our feelings in their regard. Now all creatures are purely means, and consequently must be used as such, totally independent of feeling, or of the pain or pleasure arising from them, which involves indifference. Again, it is unworthy of man to act simply from feeling. The brute creation have instinct or feeling to guide them, and in this man excels them, that God has given him reason as his guide in the natural order, in which respect alone we consider him at present. God in creating all things except man, had no preference for one more than another, as far as they ' are concerned, but only in proportion as they are more or less adapted to the help of man ; hence our perfection consists in aiming at the same estimation. It is moreover a necessary condition of true peace, and of freedom from anxiety, care, and unhappiness. If I look back on the past and inquire into the cause of the many sorrows and pains with which life has been clouded, I shall find the explanation is want of this holy indifference. If ON INDIFFERENCE. 67 I ask why the saints, amid all their trials, sufferings, and persecutions, were always in peace and happy, it was because they were practically in a state of indifference in regard of all created things considered in themselves. Point 2. — How far must this indifference extend ? To all things, but especiall}'- — 1. To Riches or Poverty, to the conveniences of the one, or inconveniences of the other. And here we must observe that by riches we understand not onl}^ material possessions,^ but also internal gifts, as talents of mind, ■disposition of heart, qualities of character, and the like, and by poverty the absence of many or all of these, as also the want of accomplishments derived from education, and of personal attractions. Then, again, under the word riches are included natural dispositions to goodness and piety, facility to virtue, and absence of violent passions, as also special gifts of grace, and •under poverty the absence of all these in a greater or lesser degree. 2. To Honour or Dishonour. Whether it be as regards birth, or station in life ; whether from strangers, friends, relations, or enemies ; whether it be public or private, from persons of high or low position — we must be able to say with St. Paul,^ " I know how to be brought low, and I know how to abound, . . . both to be full and to be hungry, both to abound and to suffer need." Knowing well how to adapt ourselves to all things, to be ready for all things. 3. To Sickness or Health, as both are means or con- 1 If we consider material possessions, qualities of character, intellectual .gifts, and the like, objectively, and as they are in themselves, they are good and are creatures of God ; but subjectively, and relative to man, they become good or bad according to the right or wrong use he makes of them. To secure ourselves from the misuse of all these things, the great means is ithe state of practical indifference, 2 Philipp. iv. 12. 68 THE FIRST WEEK. ditions by and in which we can fulfil our destiny or end, and consequently it must not be a cause of anxiety or of undue care to avoid the one or secure the other. So, too, must it be with regard to a long or short life. In short, this indifference must extend to everything which is left to our free choice, and which God has not prohibited or not commanded. It is clear that whatever is forbidden by the Creator cannot be a matter of indifference. Point 3. — In the practice of this indifference, then, we must not consider the material side of things, but only how far they are adapted to our end for which we are created, and must emplo}^ them accordingly. Just as if I want to cross the sea I choose the safest and swiftest vessel, if I want to take a journey I take the best and safest route, so having a soul to save I adopt the means which are the most secure to ensure it. This is true prudence, this is the necessary dis- position.^ Let us then be convinced of the necessity of this indifference and rgot out every inordinate affection in our souls ; for it is only those which are the real obstacle to its attainment. In conclusion, full of confusion for having ignored this indifference, in having thus constantly gone astray,^ let us resolve for the future to secure true peace, and to repent for the past.^ What a folly it is to continue to harbour within ourselves a disposition which, not only closes the door of the heart against all real peace, but exposes us at 1 "O that they would be wise, and would understand and would provide for their last end." (Deut. xxxii. 29.) 2 "T have gone astray as a sheep that was lost: seek thy servant, because I have not forgotten thy commandment." (Psalm cxviii. 176.) 3 " For if thou hadst walked in the way of God, thou hadst surely dwelt in peace for ever." (Baruch iii. 13.) ON INDIFFERENCE. MOTIVES. 69 all times to become the victims of anxiety and misery ! How unworthy of a being who prides himself upon his reason ! End with " Our Father." ON INDIFFERENCE. MOTIVES. Whoever fails to attain his end, does so either from over-attachment to creatures, or from undue aversion for them ; attachment to comfort, to pleasures of the senses, to riches, to honour, and to the esteem of men ; aversion for inconveniences, pains, sufferings, labours, contempt, and trials. It, therefore, is of vital importance to establish deeply and firmly in my soul such a perfect equilibrium and indifference, as to be ever ready to reject things that are the dearest, or embrace those that are the most repugnant, if it be for the benefit of my last end, and for God's praise and service. The preparatory prayer and commencement as usual. Prelude i. — I imagine myself alone in the presence of God, as He is the Supreme Ruler and Director of myself and all things. Pfehtde 2. — I will beg earnestly that I may appreciate duly, and bring home the motives for making myself indifferent to all created things. Point I. — God's supreme Dominion calls for this indifference. My obligation in life being to praise, reverence, and serve God, I must strive to perform in all circumstances His ever-blessed will. Now this can never be as long as my own will is not conformed to His, which necessarily supposes this holy indifference. For He it is who has to determine the manner and circumstances of that service. He is the Master who commands, I am the servant whose duty is to obey. 70 THE FIRST WEEK. So is it with the angels in Heaven. All are praising: and serving God, some remaining in adoration before Him, others designed for the guardianship of men — one assigned to the monarch, another to his subject, one to the rich and learned, another to the poor and ignorant ; and each faithfully carrying out the duty assigned him, and that cheerfully, promptly, and unremittmgly . His dominion has no limit, and He has full authority to prescribe the manner of my service. As the potter can use the vessel which he has moulded for what purpose he pleases, so can God employ me ; it rests entirely with Him.^ ' He may place me in darkness, in sorrow, temptation, trial, and pain. It is for me to accept it as His holy will, and to thus fulfil my end. Or He may wish fortune to smile upon me, and honour and success to attend me ; it is for me to resign myself and thus to serve Him. Well, then, I must acknowledge and bow down before His dominion. I must trample on aU inclinations to rebel or murmur at whatsoever He may ordain. My only desire must be to find out His holy will and execute it, and must stamp out my own will. Point 2. — The Providence of God requires this indif- ference. When we are under one who is endowed with great knowledge and prudence, and who is inspired with great love for and great interest in us, we feel that we can abandon ourselves with perfect confidence, and without care and anxiety to him and to his guidance. Now that is my case ; for is not God the perfection of infinite wisdom and knowledge ? He knows all things and all their bearings ; He knows, also, myself, and all the influences which everything in its relations to me would exercise upon me ; how far they may benefit me. or may prove unfavourable in regard of my last end. 1 Job X. lo. ON INDIFFERENCE. MOTIVES. 71 Moreover, He loves me with an infinite and undying love, with a love greater than that of a mother. He is more interested in my salvation than I am myself. He is always arranging and disposing things and circum- stances for my special benefit here, and for my eternal salvation hereafter. Lastly, He is infinite power, the Almighty, without whose especial permission not the slightest event can happen, not even a hair can fall from my head, and He will not allow the powers of Heaven, earth, or Hell, to prevent man from fulfilling his destiny against his own will. Knowing then God's providence in my regard, His love for me, the interest He feels in my eternal happi- ness, and His power to help and protect me, it would be folly and madness not to conform and abandon myself entirely and in all things to His ever adorable will, with perfect indifference to all things else. Alas ! what a sad succession of anxieties, miseries, and cares, has my past life been. How truly may I say the way of peace I have not known. And all through my own fault, through want of this indifference. What a stranger has peace been to me, through want of faith and confidence in the loving and tender providence of God towards me. Point 3. — The justice of God should urge me to indifference. If I do not submit myself to the providence of God and embrace those means which He supplies for the attainment of my end, I expose myself to the danger of falling into the hands of His justice. And what will be the consequence ? I expose myself to a heap of sufferings. I shall and must suffer those sorrows and pains, that contempt and persecution which from eternity God has assigned me. If I am indifferent, and bear them in patience, I shall please God, who will 72 THE FIRST WEEK. strengthen me with His grace, and will grant me peace and tranquilhty and will sweeten the cross ; but without indifference, I shall be impatient, shall disgust God, who will withhold all grace, peace, and comfort. I shall also lose merit and a degree of glory for eternity, and shall grow tired and expose my perseverance and eternal happiness to danger. Further, I render myself liable to many and grave temptations of anger, of despondency, of cowardice, human respect, pride, and neglect of prayer. I lay myself open to impulsiveness, self-willedness, dissipation, and to the lawlessness of unbridled passions. To overcome all these dangers, a special help from God is needed ; but how can this be expected if, by want of indifference, I fail to submit myself to Him and to His dispositions in my regard ? Humbled at the sight of past and present want of indifference, in a spirit of shame and confusion, I will implore of God to grant me this grace for the time to come ; and end with " Our Father." With regard to the impediments to the attainment of indifference, they arise from one of three sources, of which the most common is the imagination and the senses. External objects act upon our senses, and these in their turn arouse the imagination. These phantoms, without number and often very vivid, assail the soul with such violence as to render it cloudy, confused, and almost paralyzed, and in a sort of way, fascinated, so that it seems almost to hear, see, feel, and know things that have no objective existence at all ; and the thoughts of eternal good are lost in those of earth and of time,^ and imagination reacting on the senses, excites them to 1 "Wo to you that call evil good and good evil: that put darkness for light and light for darkness : that put bitter for sweet and sweet for bitter." (Isaias v. 20,) ON INDIFFERENCE. MOTIVES. 73 go in .search of gratification, dissipation, and pleasure, from one indulgence to another, until life becomes a mere circle of delusion and fraud. ^ Another obstacle to indifference, is the harbouring of false principles in the mind,^ by which it persuades itself that things are either not bad, or at all events less bad than we suppose, and verifies that of the Royal Psalmist. 2 It judges things, not according to their nature and truth, nor according to the teachings of faith, nor according to their reality and substance, but falsely and from appearances, according to the estima- tion of worldlings, forgetting what St, John has said,* *'that the whole world is seated in wickedness," that it is the enemy of man, and that its teaching is " earthly, animal, and devilish."^ The last impediment to indifference is the heart and its carnal appetites. This body of ours is like a heavy weight upon the soul, wearying and pressing it down, and darkening it. It deludes and beguiles the heart, tries to drown it in material things,*^ preoccupies it with cares of bodily wants, furnishes grounds for avoiding prayer and all those exercises by which the body is reduced to subjection, and so all order in man is turned upside down ; thoughts, affections, actions, ah are ill regulated, and the animal part of man 1 " For the bewitching of vanity obscureth good things, and the wandering of concupiscence overturneth the innocent mind." (Wisdom iv.' 12.) 2 "And they themselves lie in wait for their own blood and practise deceits against their own souls." (Prov. i. 18.) 3 "The sons of men are liars in the balances, that by vanity they may together deceive. " (Psalm Ixi. 10.) ^ I St. John V, 19. ^ St. James iii. 15. ^ " For the corruptible body is a load upon the soul, and the earthly habitation presseth down the mind that museth upon many things." (Wisdom ix. 15.) 74 THE FIRST WEEK. occupies the place In his heart which was intended for God. If then we intend seriously to labour to make our- selves indifferent, we must remove these three obstacles. We must avoid acting from impulse, being guided by reason as intelligent animals. We must in matters of the soul, spurn the arguments of the v/orld and of the flesh, and take a right estimate of things according to the teachings of faith and right reason, and not accord- ing to the judgments of the world. ^ We must put a rein on the body and a bridle on our senses, if we mean to be men of reason and servants of God. We must fight against imagination, root out false principles, and destroy all attachments which are con- demned by faith and right reason, and then, and then only, may we hope to secure that holy indifference which alone will ensure unbroken peace and happiness, and will enable us to proceed securely on our way to eternal happiness and our everlasting home. THE FOUNDATION. REPETITION. After having reflected on the Foundation, part by part, it is well to consider it now as a whole and altogether, thereby to impress it the deeper on our mind and heart ; so that the mind may be fully con- vinced of the great truths it contains, and the heart may be more earnestly attached to them. One part gives force and strength to the other, and all together produce the effect of totally undeceiving us, and of influencing us to form a generous and firm resolution to serve God and save our souls. 1 " But the sensual man perceiveth not these things that are of the Spirit of God, for it is foohshness to him and he cannot iniderstand, because it is spiritually examined." (i Cor. ii. 14.) THE FOUNDATION. REPETITION . 75 The beginning and the preparatory prayer as usual. Prelude i. — As in the preceding meditation. Prelude 2. — I will pray with my whole heart that God would vouchsafe to make me see and know my last end and what is wanting to me. Point I. — " Man is created," &c. This is certain — revelation proclaims it, reason declares it, nature and conscience announce it. That God has given me a law of life is equally certain, and on the same authority. But what is this law of life ? He has endowed me with the faculty of apprehending truth, and with the power of wishing and loving good, with the means of knowing Him and of loving Him. Consequently this must be the law of my life — a law and an end worthy of Himself and ennobling to me, to give glory to Him,^ to know Him, to pay Him reverence and service here, and to possess Him eternally.^ What motives urge me to fulfil this law ? 1. It is just to serve Him. I am from Him, from Him alone, entirely from Him, always from Him. I depend then on Him entirely. Consequently He alone has a claim to everything in and about me ; and to give myself to anything else but Him is to be guilty of injustice to Him.^ 2. It is salutary also to serve Him. It is useful in this life, for it secures true peace here. God has so ordered it, that our temporal happiness is attached to the pro- motion of His glory. And as to hereafter, we thus secure eternal felicity.^ 1 "And every one that calleth upon My Name, I have created him for My glory, I have formed him and made him." (Isaias xhii. 7.) 2 "Fecit Deus hominem ut summum bonum intelligeret, intelligendo amaret amando possideret, possidendo frueretur." (Augustine, De cognitione vercB vitce. ) 3 " It is just to be subject to God, and that a mortal man should not equal himself to God." (2 Mach. ix. 12.) < "That all the children of Israel might see that it is good to obey the holy God." (Ecclus. xlvi, 12.) 76, THE FIRST WEEK. 3. It is necessary to serve Him. By not doing it we incur eternal perdition, and that through our dehberate fault, for, on His side, God has provided us with abundant facilities. ^ If we fail, it is our own negligence which we must blame. 4. It is a glorious thing to serve Him.^ It is a glorious thing to be of the household of a monarch. What then to be engaged in the service of God ? The angels and the saints, nay, even our Blessed Lady, had no higher calling. Point 2. — " All other things," &c. Everything outside me, also everything in me — senses, faculties, the relations and circumstances of my life itself as distinct from my soul — all are means provided by God, but only for one object, as means, but never as an end. Then it is criminal to employ them in any other way. It is an insult to the Master, an injustice and a folly in ourselves. As to the rule of selection, it must be tantum- quantum, that is, so much by how much — no more, no less. Those which help me to the end, embrace and use them ; those which hinder me, detest them ; those which are indifferent, abstain from them or turn them to good. Often it is not enough to abstain from indifferent things, we must do more, we must repel them ; such as comfort, the " comfortable," ease, and convenience. As to the rule of like or dislike, it is wrong and disastrous, for our corrupt nature likes often what it should dislike, and dislikes what it should like. Keeping our e3'es fixed upon our end, let us draw the straight line tantitm- quantum. 1 " If thou wilt keep the commandments of God and perform acceptable fideUty for ever, they shall preserve thee. . . . Before man is life and death, good and evil; stretch forth thy hand to which thou wilt." (Ecclus. XV, 16, 18.) 2 " It is great glory to follow the Lord; for length of days shall be received from Him." (Ecclus. xxiii, 38.) THE FOUNDATION. REPETITION. 77 1. This use of creatures is just. As all belong to God, who only allows us to use them for and in His service, it is injustice and dishonesty to make use of them for ourselves.^ It is to imitate a servant who misuses the things provided for his employment by his master, or who presumes to throw them away without the owner's leave. 2. It is useful and salutary.. To turn to creatures in search of contentment and happiness is to be miserably disillusioned, and in the end we shall die of disappoint- ment and inanition ,2 the experience of four thousand years has proved it ; whereas to use things rightly gives true peace, which the world cannot give or take away. 3. It is necessary. Otherwise we shall first be seduced and then betrayed. Our inclinations cannot be trusted, they tend to evil.^ The experience of the past should make us cautious and prudent. ' Point 3. — " Wherefore," &c. Here we have the means provided by which we may put the second point in practice, and which contains the iiighest and most sublime perfection. To be in the midst of things, all of which are trying to allure or to repel us, and yet to resist the attractions and ignore the repulsions, by making ourselves practically indif- ferent. To what extent ? Not only to the four classes of things which rule the world, but to all those special things which in our individual case we have found to 1 Augustine, Ixxvi. 2 "The fear of the Lord is honour, and glory and gladness, and a crown of joy. The fear of the Lord shall delight the heart, and shall give joy and gladness, and length of days. With him that feareth the Lord, it shall go well in the latter end, and in the day of his death he shall be blessed. The love of God is honourable wisdom." (Eccles. i. 11 — 14.) 3 " Take heed to thyself and attend diligently to what thou hearest, for thou walkest in danger of ruin." (Ecclus. xiii. 16.) "Follow not in thy strength the desires of thy heart, ... for God will surely take revenge." {Ecclus. v. 2, 3.) 78 THE FIRST WEEK. be obstacles, such as success in studies or occupations, talents, accomplishments ; even to desolation, aridity, &c., in the supernatural order. 1. It is jttst and reasonable. God and the soul are the only two objects to which we should refer all things, which we must prefer to all things, and to which all else must be subservient. Again, we are such poor and bUnd creatures that we do not know what is good for us. 2. It is useful. It ensures us peace, calmness, and tranquillity. It cuts off as far as possible all occasions of sin, raises us above all human accidents into a calm region, so to speak, where agitation is a stranger. 3. It is necessary. Ignorant as we are of what will be of benefit or of detriment to us, we must throw our- selves on the providence of God, to be disposed of as He pleases ; but this is impossible, unless we try to make ourselves practically indifferent. Often ask these questions : What is the use of being healthy and then to be damned ? What the harm of being delicate and then to be saved ? What is the good of being rich and honoured and then to be damned ? What the harm of a life of poverty and obscurity and then to be saved ? The means of gaining this indifference is the vince teipsum of St. Ignatius, which St. Francis Xavier con- stantly repeated. End with ''Our Father." REPETITION OF THE FOUNDATION. 79 REPETITION OF THE FOUNDATION. The commencement and preparatory prayer as usual. Prelude i. — As before, I place myself humbly in the presence of God, the Creator and Preserver of me and of all things. Prelude 2. — I beg from my heart that Pie will, in His loving mercy, enlighten me to see more clearly my last end, and will inflame my will to embrace it more earnestly. Point I. — How reasonable it is that my entire life should be devoted to praise, reverence, and serve God, even though no rewards were attached to it, because I am all and always dependent upon Him ! We praise whatever is praiseworthy, as knowledge, goodness, beauty, power, &c. Now who is like to our Lord in all these respects? Nay, if any of these qualities are to be found in creatures, they are merely gifts from the great Ocean of all perfections. Again, we reverence authority and power, even in a policeman, &c. But who is like unto our Lord in this respect ? Men pay service to others readil}^, and that for small •compensation, and though their masters are hard and exacting, and look upon it as a duty. But where is there a master who exacts so light a service, and one so honourable, as does our Lord and Master ? and who rewards so generously the easy service as does He ? Oh ! with shame and confusion and sorrow I ought to resolve henceforward to devote myself entirely to Him. Point 2. — What is it to serve God ? It is to do His holy will in all things ; and not my own, which is at best nothing worth, and signifies nothing, and which 8o THE FIRST WEEK. but too often is in opposition to the Divine will. Now this will manifests itself hy positive commandments, which oblige under pain of mortal or venial sin ; by special inspirations, by fortunate or untoward events, which also happen by God's special will, or at all events by His permission. To His special will or ordinations I am bound to submit, by every motive of duty, reason, gratitude, and self-interest. To resist Him and to rebel is to do violence to reason and to outrage my conscience. Point 3. — How ought I to serve God? With patience, repressing my passions, above all, my self-love, self-ease, and sensuality. With cheerfitlness, knowing that the labour is short and light, and that He whom I serve is a loving, and generous, and kind Master. By this constant and cheerful combating against self, I shall come to serve God in all, even the most trying, events with ease, and also by practice and correspond- ence with grace, I shall find it a loving and joyful duty, reckoning as of no account attractions and repug- nances ; and imitating the artisan, who in the use of his instruments is guided by their fitness to his work, and not by their intrinsic beauty and value. But habitually to act thus, I must pay the price of absolute indifference and self-conquest, and must deny myself, and thus become a disciple of our Blessed Lord. This must be the object of my prayers and of my ambition. End with the " Our Father." N.B. — Our meditations on the Foundation thus far refer to every man as such ; that is, as he is an intel- ligent being, depending for his existence and the prolongation of his life on the pure and sole goodness of God, as He is the great Creator and Conservator and THE FOUNDATION FOR CHRISTIANS. 8i the sole Master of all things. They regard man in the natural order, and the relations, duties, and obligations which obtain between man and his God in that order. Since the coming of our Blessed Lord, man is no longer in the natural order, but through the merits of Jesus Christ he has been elevated to the supernatural state, in which his relations are changed, and in which, consequently, higher duties and far greater obligations press upon him. Hence we must apply the Foundation to man's present state. THE FOUNDATION FOR CHRISTIANS. Preparatory pra3^er and commencement as usual. Prelude i. — I place myself before the. ever adorable Trinity. Prelude 2. — I beg earnestly to know my real position and the end imposed upon me, and why I am placed in this world in the supernatural order. Point I. — I contemplate the majesty and glory of the Great God, as He has revealed Himself to me — the ancient of days ^ seated on His everlasting throne on the eternal hills, all blazing with glory — thousands of spirits around Him in adoration, and their songs of praise louder than the roaring of the great ocean — the simple realization of all infinite perfections, wisdom, truth, power, beauty, goodness, and love. And who am I who thus stand before Him ? Alas ! if I look truly at myself, I find my body full of many miseries, and as to my soul, my mind is dim and obscured, my heart wayward and depraved, my will weak, and 1 " I beheld till thrones were placed, and the Ancient of days sat : his garment was white as snow, and the hair of his head hke clean wool : his throne like flames of fire : the wheels of it like a burning fire : thousands of thousands ministered to him, and ten thpusand times a hundred thousand stood before him." (Daniel vii. 9, 10.) G 82 THE FIRST WEEK. paralyzed, my memory frail and faulty. The angels are pure spirits and have the vision of God, and are enjoying the bliss of possession of Him, whom they praise, reverence, and serve ^ as their Lord for ever and ever. Yet I ask of holy faith again. Who am I ? And she answers that I am the son of that Mighty Father. By Baptism I have been lifted up from the ground and raised up from the dunghill,^ and must recognize in Him my Father really, and myself as His son by adoption, as Jesus is His Son by nature. Let angels rejoice in being His ministers, it is mine to revel in being His son by grace and adoption. But my soul ! has He proved Himself my Father ? A father must tell his love to his child — must prove it by sacrifice, and must provide for his later years — all this is required of a true parent. Has He done all this for me ? Listen to the strange utterances of His love, " With an everlasting love have I loved thee, therefore have I drawn thee, taking pity on thee,"^ and " My delight is to be with the childrei; of men,"* and again, "Thou art My son, this day have I begotten thee."^ Strange language. But what sacrifices has He made for me ? He did not rest content to sacrifice one of His spirits, but sent His well-beloved Son and subjected Him to all that is involved in His Incarnation, Passion, and Death, that thereby He might make me partaker of His Divine Nature, heir to His own glory, and provide a crown, throne, and sceptre for me in Heaven, my true Home. My God ! what a title of nobility is mine ! What a Father is mine in Heaven ! Meanwhile, what am I to do on earth ? Praise Him ! Yes ; but with all the eloquence of word and action. Reverence Him ! Yes ! 1 "Thou art worthy, O Lord our God, to receive glory and honour and power : because Thou hast created all things, and for Thy will they were and have been created." (Apoc. v. ii.) 2 Psalm cxii, 7. 3 Jerem. xxxi. 3. •* Prov. viii. 31. ^ Psalm ii. 7. THE FOUNDATION FOR CHRISTIANS. 83 -with all the filial reverence of a child towards such a Mighty Father. Serve Him and waste myself in His service. But all this must be animated by a spirit of love, a filial spirit. Point 2. — Looking again with the eye of faith, I see the Second Person of the Blessed Trinity. Equal to the Father in wisdom, power, beauty, knowledge, good- ness, and love. God of God, Light of light. Him, too, the hosts of Heaven are adoring as their Lord and King. Faith bids me recognize in this beautiful and Eternal Being my own Brother. My God ! Can it be? Yes, it is written: "For whom He foreknew. He also predestinated, to be made conformable to the image of His Son : that He might be the first-born amongst many brethren."^ He said a creative word, and by it all things were made ; a second time He uttered a creative w^ord when He transubstantiated bread into His Blessed Body. The third creative utterance was on the Cross, when He said, Woman, behold thy son, and to the disciple, Behold thy Mother. By the first He unites the creature with the Creator, by the second He superadds the •closer bond of grace, by the third He completes the family tie between us and Himself, for besides the same Father, He creates Mary, our real Mother, thus making us His brethren. And what love of brother is like His ? He shares His inheritance with us, for we are " co-heirs with Him," He feeds us with His own Flesh and Blood, and is ever and everywhere renewing His Life for our sakes, and to be near us in His Mystical Life. Oh ! surely there is no need to tell us that as He "wastes Himself for us,"^ we ought to consume ourselves in praising, reverencing, and serving Him : 1 Romans viii. 29. ■- "Totus Christus impensus est in nostros usus," (Augustine,, Serm. xxxiv.) 84 THE FIRST WEEK. but again in a spirit of devoted love — thus fulfilling the great commandment of the law, *' Thou shalt IxDve," &c.^ He is my Brother, and my model of brotherly love. Wo to me if I have not the spirit of Jesus, His sweet- ness and His zeal for His Father's glory, and to carry out His holy will. Wo to me if whilst professing myself to be His brother, I belie it by my conduct. Point 3. — Again, faith points to a Third Person in the Godhead, the Holy Spirit, co-ete,rnal and co-equal with the Father and the Son ; proceeding from them, the outcome of their mutual love. Now, how am I connected with Him ? The Apostle Paul tells me, *' You are the temple of the Holy Ghost," ^ and in the Council of Florence we find that the Fathers explained these words as expressing the personal indwelling of the Holy Spirit ^ by a kind of mystico-hypostatic union. As long as we do not banish Him by sin, He is always within us, helping us and adorning our souls with fresh gifts and graces, supporting us by frequent inspirations of mind and aspirations of heart, imparting fresh fruits of His holy presence, and strengthening us in our combats against the world, the flesh, and the devil. What, then, is my duty in His regard ? How ought I to despise all things of earth, how perfectly indifferent should I be, remembering that my heart is a sanctuary consecrated to the Blessed Trinity, and is not to be sullied by earthly and carnal things. My duty is to observe the commandments of God and of His Church, and the maxims of the Gospel, to walk worthily in the footsteps of Christ, and not to degenerate from the high thoughts of a son of God. '»Our Father." 1 St. Matt. xxii. 37. " i Cor. iii. 16, 17 ; vi. 19. 8 Bessarion, in the Council of Florence. THE END OF THE PRIEST. 85 THE END OF THE PRIEST. By way of repetition of the Foundation and its application to the priesthood, the following points might be usefully proposed. After the usual commencement and preparatory prayer, Prelude i. — Imagine myself in the presence of Jesus, the great High Priest. Prelude 2. — Beg earnestly to know my obligations as a priest, and the means I must employ to fulfil them worthily, and grace to put them in practice. Point I. — What is a priest? He is truly a man of God by the character with which he is invested ; by the powers given him, which are greater than those of the angels, or of our Blessed Lady herself; he is the representative of Jesus Himself, having power over His Body, real and mystical ; he is ambassador of the Church in the recitation of the Divine Office ; he is co-operator with Jesus : he is judge, doctor, and Father of the people in the supernatural order : he is holder of the keys of the Kingdom of Heaven. What dignity can be compared with this ! What are all earthly powers, which after all can only reach and affect the body when put in comparison with those of the priest- hood, which immediately regard the soul ? And this dignity and power are conferred on weak and frail man ! • Truly the words of the Psalmist are verified: "He hath raised up the needy from the earth, and lifted up the poor out of the dunghill that He may place him with princes, with the princes of His people."^ Point 2. — What ought to be his sanctity? His soul and his body, his actions, in fact everything should be 1 Psalm cxii. 7, 8. 86 THE FIRST WEEK. holy. Surely he should always have in view the glor}^ of God and the salvation of souls, and being a sort of continuation of the Incarnation, should embrace labours, humiliations, and the Cross like Jesus. He should be dead to the world, to pleasure and honour, and accept patiently, if he cannot love, contempt, sufferings, and sacrifice, and cherish solitude and recollection, and should with the Apostle^ regard all else but as stevcova. How holy should be those hands which daily take hold of the infinitely holy flesh of Jesus' — how holy that tongue on which He deigns to repose, and which is- washed with His Sacred Blood ! How pure should be that body, how spotless that mind and heart that are each day made one with the thrice-holy Son of God. Point 3. — What are the means by which he may fulfil his end ? In the first place, the priest must be a man united to God by prayer. His work being supernatural, and affecting the souls of men, must derive all its efficacy from God, and from His holy grace, for the obtaining of which he must pray. By mental prayer he must form and mould his mind and heart after the model set him by Jesus Christ. He must pray with his lips in reciting the Divine Office w^ith attention, devotion, and reverence ; in offering up the Holy Mass with great recollection, humility, and love. In the administration of the sacraments he must unite himself in spirit with Him whom he represents ; with Jesus, patient, merciful, and gentle in the sacred tribunal ; with Jesus, loving and self-sacrificing in administering Holy Communion ;, with Jesus, labouring and going about doing good in visiting the sick, the poor, and the afflicted, &c. In general, the more he avoids all commerce with the world, except in his official capacity, the closer will be his union with Christ, the greater will be his influence 1 Phjlipp. iii. 8. THE END OF THE RELIGIOUS. 87 for good over the minds and hearts of others, the more perfectly will he fulfil his end. By his example as well as by his words, he must preach detachment from all earthly things, and incul- cate attachment to God alone and to His holy service. If he neglects to employ these means, how will the world condemn him at the Last Day, and what a terrible account will he have to render to the justice of God. THE END OF THE RELIGIOUS. Commencement and preparatory prayer as usual. Prelude i. — Let us imagine ourselves in presence of our Lord, who addresses us in those words : " But now being made free from sin, and become servants to God, you have your fruit unto sanctification, and the end, life everlasting." 1 Prelude 2. — Let us beg what we must earnestly desire, that our Creator and Lord will enlighten our minds to see the real nature of our vocation, that we may duly appreciate its excellence, and its end, and that He will guide and strengthen our wills to regulate our lives accordingly. Point I. — The nature of the religious state. The religious state is that in which its members are bound to tend to perfection by the observance of religious vows and of the rules and constitutions proper to its Institute. The essence of religious life consists in the three vows of Poverty, Chastity, and Obedience. For the very name " Religious " denotes one who is in a special manner consecrated to God, given over to His special worship, and consequently one who renounces all those things which are calculated to withdraw 1 Romans vi. 22. THE FIRST WEEK. human nature from Divine things and attach it to this world, "to the concupiscence of the flesh, the concu- piscence of the eyes, and the pride of Hfe."i Now this is effected by the vows of Poverty, Chastity, and Obedience, in some Order whose constitutions and rules are approved and confirmed by the authority of Holy Church." 2 From this, then, we see that a Religious, by virtue of his state, is bound to tend to perfection, not merely in the observance of the ten commandments, but also in the fulfilment of the obligations incurred by the three religions vows, and by the rules or constitutions of the Order of which he is a member. By the vow of poverty he voluntarily renounces all personal proprietorship, or *' dominion " over all earthly things or possessions. By his vow of chastity he voluntarily renounces all external acts of luxury, and all deliberate consent to or desires of the same, and that under pain of sacrilege. By his vow of obedience he voluntarily despoils himself of his own judgment and will, in favour of the judgment and will of Christ our Lord, as notified to him by his Rule or by the Superior canonically appointed to rule over him. Let us thank God for His infinite love and mercy in calling us to this exalted state ; for having chosen us out of thousands more fitted and more worthy of such a special grace, and let us pray that we may " see our vocation," and in all things walk worthy of it. Point 2. — For what end does the " Religious," in addition to the observance of the commandments common to all Christians, further bind himself to the observance of the Evangelical Counsels, and of the rule of the Institute of his Order ? It is, that thereby he may more securely fulfil the end for which he is created, namely, to praise God, to 1 I St. John ii. i6. 2 Suarez, De Rel. c. ii. THE END OF THE RELIGIOUS. 89 reverence Him, and to serve Him ; also that he may do this more perfectly, being protected by greater safeguards, and helped by greater graces.; and at the same time may pursue his end with greater constancy and ever- increasing fervour. He must praise God in mind and heart by mental and vocal prayer, by the good example which he gives, and by these and other means prescribed in his Institute, must draw others to join him in this service of praise, according to that of the Psalmist : *• Let every spirit praise the Lord."^ He must in his own person, by the observance of exterior modesty, show extraordinary reverence towards God, as the Apostle counsels: " Let your modesty be known to all men, for the Lord is nigh." 2 And according to His Rule, by word and example he must draw others to manifest a kindred reverence to God. His service of God must be marked by more than ordinary Christian devotedness, nor will the mere observance of the ten commandments suffice. For a Religious to rest content with this, would argue rapine in a holocaust, insincerity in his profession, would seriously imperil his vocation, and probably would end in the forfeiture of the grace of final perseverance. He who professes complete detachment from riches, and the comforts or conveniences attendant on wealth ; from pleasures, even those that in themselves are not forbidden by the law of God ; and from the honour and praise of men, does not satisfy his obligations by living the life of good Christians in the world. He is bound to aim higher, must strive to excel and distinguish himself in the praise, reverence, and service of his Master and Lord, as one animated by the spirit of the love of God, to whom he is consecrated in body and soul. Alas ! how often are we inclined to forget this our engagement ! How many of us will find to our 1 Psalm cl. 5. 2 philipp. iv. 5. 90 THE FIRST WEEK. confusion, on the great day of the Lord, that notwith- standing all the graces which we have received in the course of our religious life, we have fallen far short of the perfection attained by persons in the world who have not received such graces ! How rarely have we earnestly striven to realize in ourselves the ideal of religious perfection ! And yet it is for this that Holy Church has consecrated us to God, and has accepted our sacrifice. It is as such that we are regarded by the world ; it is on this ground that even our bodies are held sacred. To neglect to aim at this perfection is to sail under false colours, and in our daily lives to play the hypocrite. Point 3. — What are the means for the attainment of our end? (a) We must not only live as though practically indifferent to all things created, in the full sense of the words, but must also strip ourselves of them as far as is consistent with the letter and spirit of our rules, only making use of them, as far as is necessary for God's glory or service, in the true spirit of poverty. (/?) We must renounce all comforts, conveniences, and indulgences that flatter human nature or the animal man, and that in a Religious are hardly con- sistent with the perfection of the second vow. (y) We must lay aside our own judgment and will, and assume the will and judgment of Christ our Lord, which is manifested to us, in all the circumstances of our life, by our rules, or by the orders of the Superior whom God has appointed over us. To this we are pledged by our vow of obedience. (8) In order that we may duly and constantly make use of these means, we absolutely require the help of God, which can only be secured by prayer. Hence the necessity of exactness and fidelity in all spiritual duties, prescribed by rule, both as regards the time and the ON SIN. 91 manner of performing them. The Religious who fails in the employment of this means, or is negligent in using it, will fail in his vocation, or will lead a negligent and tepid life, whereas he who is faithful to prayer will serve God with fervour. The former will be a stranger to peace of soul, real happiness, and will endanger his vocation; the latter "will run in the way of God's service with a dilated heart." ^ Let us, with St. Bernard, often put the question to ourselves, Ad quid venisti ? Why have we entered religious life? To die to all that is not God, to live only to Jesus Christ, to praise Him, reverence Him, and serve Him, not in any ordinary manner, but according to the very letter and spirit of our Rule. Or again, with St. Aloysius, let us say, Quid hoc ad aterni- tatem ? How does this profit for eternity ? How will it advance our everlasting interests ? How does it fit in with our vocation here, and our glory hereafter ? In our colloquy we will humble ourselves at the sight of our many infidelities to grace and to our high vocation ; we will thank His Divine Majesty for having called us to His special service, and will resolve, with His grace, to labour henceforth more earnestly to imbibe the true spirit of our Institute, and fulfil the end pro- posed to us in our hoty calling. End with '< Our Father." ON SIN. If we have made the meditations on the Foundation with any fruit, we must be convinced of the necessity of overcoming self, and of rooting out all inordinate affections, that we may make a right use of creatures in the service of God and to the salvation of our souls* 1 Psalm cxviii. 32. 92 THE FIRST WEEK. In order to stimulate the will to make this necessary resolution, St. Ignatius proposes for our consideration the disorder there is in the wrong use of creatures, and the dreadful effects induced by it, as we see them in three instances, namely, in the sin of the angels, in the prevarication of our first parents, and lastly, as holy faith teaches, in the case of a man who dies after his first mortal sin not repented of. 1. By this consideration the Saint supposes that we shall be struck with a holy fear of God, and shall be ,led to a sincere sorrow for our many sins, and to a true repentance and change of life. 2. This exercise will enable us to discover what passion or vice principally has diverted us from the service of God and may expose us to forfeit our salva- tion. In the angels it was pride, in Adam it was, at least partially, sensuality ; in man it may be either of these; or avarice, hatred, envy, &c. What disordered affection might it be in my case ? Experience of the past should make me careful for the future, and deter- mine me boldly and without compromise to eradicate it. In our acts of sorrow for our sins it is well to enter into particulars, and to express our detestation and horror of those which have been the root and cause of all the rest. 3. We should also in our acts of contrition include all our venial sins, for from these often may be traced great injury to the soul. 4. In the first part of the Exercises St. Ignatius proposes to excite in us regret for our past sins, in order to prepare us to enter upon an altogether new life. The three fundamental exercises, namely, the meditation on " Three Sins," on " Our own Sins," and the contem- plation on Hell concur admirably to this result. By the first we are excited to shame and confusion ; by the second, to hatred and abhorrence of sin ; by the ON THREE SINS. 93 third, to a resolution and firm purpose to avoid sin at all cost. To these three must be added sorrow for having offended God, who is infinitely good in Himself and infinitely good to us, that the sinner may elicit an act of contrition. Inferior motives of sorrow, such as the vileness of sin, fear of Hell, or of other punishments inflicted by God upon sin, suffice for attrition or imper- fect contrition, which, however, is not sufficient to justify the soul without the Sacrament of Penance.^ ON THREE SINS. The first case is that of a single sin, without either time or grace for repentance being granted. In the second case, full time and grace were given, and severe satisfaction was exacted in this life for nine hundred years, and above three thousand years in Limbo. In the third, advantage was not taken either of time or grace, and eternal torments are the result. All three show the malice of sin. Its malignity is shown by the goods of which it deprives the sinner, and by the evils which it induces. The commencement and preparatory prayer as usual. Prelude i. — I may imagine my soul as it were imprisoned in the dungeon of my body of corruption ; and both body and soul consigned to drag on a miser- able existence in the midst of the brute creation, in the desert and far removed from the haunts of men. Prelude 2. — I will beg the grace of profound shame and confusion at the sight of so many who are lost for a single mortal sin, and of more, for far fewer sins than I have committed, and of how often I have deserved the same punishment for my many sins. 1 Cone. Trid. s. xiv. c. 4. c)4 THE FIRST WEEK. Point I. — The Sin of the Angels. — God created a mighty host of spirits, and endowed them with wonder- ful gifts of nature and of grace, designing them after proving their loyalty and faithful service, to enjoy with Him eternal glory as a reward. For this He endowed them with keen and powerful intelligence, and with a corresponding faculty of love. Unlike us they had no material bodies to impede or encumber their souls, and were adapted to see clearly and to love intensely the great Ruler of the spirit world. But to merit their heavenly glory they must prove their loyalty and fidelity to God their Creator by acknowledging their depend- ence. One-third of that mighty host refused, and in the instant, without any time for repentance, they were hurled in wild confusion into the abyss of fire lighted up by the breath of an angry God. Who chastises ? The God of infinite justice, who cannot punish unduly ; of infinite mercy, whose punish- ment never equals the deserts ; of infinite ivisdom, who Cannot be mistaken; of mh.nite sanctity , and who could not therefore punish unreasonably or prompted by passion. The criminals were angels, noble spirits, most exalted and vast in number ! And all this for one single sin, of thought and, of a moment. The punish- ment is total ruin ; their mind twisted away from truth to falsehood ; their wills perverted and capable only of hate, drowned in a sea of woes, and for eternity deprived of rest, peace, or comfort. And what must I think, then, of myself, my sins of thought, of word, and of deed, so awful in number, so degrading to my very nature. And yet I am left un- scathed as yet, and overpowered with grace. Each of their sins has made a devil, and yet all mine have been unpunished till now. Colloquy. — In my shame I should be overwhelmed, ON THREE SINS. 95 but yet more overpowered with gratitude for God's excessive goodness and mercy. I will say with .St. Anselm: " Heu peccatum nomen horrendum ! res de- testabilis, nulli malo comparabilis ! " Who can hate it duly? Grant, O God, that in future I may fly from it with horror, and fill my soul with shame for all my black ingratitude. Point 2. — To fill up the void of the' rebel angels, God in His love and mercy creates man. He forms out of dust a body, and breathes into it a soul, and thus creates Adam, endowing his soul with original justice and sanctifying grace, and with great wisdom, and j^laces him in the Garden of Eden ; and from one of his ribs he also forms Eve, to be a companion, a sharer in his bliss, and also to be the mother of all the living. He confers on them the preternatural gifts of immunity from sickness, suffering, concupiscence, and death ; designing them, after praising, reverencing, and serving Him for a time, to pass into the eternal enjoyment of Himself in Heaven. But this they must merit by giving Him the glory of free service ; and for this end, God allows them the full use of all things in Paradise except one : they must prove their loyalty and fidelity by abstaining from the fruit of one tree. The devil, the spirit of envy, hatred, and lying, allures Eve, who in turn induces Adam to eat ; they sin. And God banishes them from the Garden, condemns them to nine hundred years of sorrow and misery, and last of all to death and to a long confinement in Limbo. What is the result and the fearful consequence of this sin ? The all-just, all-merciful, all-holy God at once with- draws from them supernatural life and His preternatural gifts, leaving them only their human nature, maimed and wounded, so to speak, in the blindness of their intellect and hardness of heart, not understanding their 96 THE FIRST WEEK. condition or detesting their crime, unless God may please in His mercy and love to give them fresh grace. Thus Adam and all his posterity are condemned to pains, infirmities, sickness, and death of the body, to corruption, ignorance, rebellion of the passions and appetites of the soul, repugnance to good, inclination to evil. From this, sin we trace all the calamities, public and private, which for sixty centuries have since afflicted humanity — the curse of God like a miasma spread over all nature, and impregnated the very earth and the waters of the sea ; this endures even still as fresh as ever. Consider, too, the terrible history of humanity ever since ; and in spite of the Death of Jesus Christ, the eternal perdition of so many unfortunate men and women carried down into the abyss by the miserable inclination we have to evil since the Fall. What, then, should I think of myself? Adam com- mitted but one sin — how many have mine been ! He had no experience of God's justice ; I am surrounded by examples of it, and feel them within myself. He was punished at once, but I am as yet unscathed, with innumerable graces ever being heaped upon me. Were it not for these, I should be carried along like so many thousands from sin to sin, until absorbed in the abyss of everlasting perdition. Alas ! into what disgrace have I fallen ! In sin I was born, but Thou, my God, didst cleanse me ; again I soiled myself still more, and that with full delibera- tion ! Alas ! what fearful punishments await me unless I repent at once. Pane, Domine, Parce servo tuo. Point 3. — I may imagine a soul cut off" after its one mortal sin. Perhaps it had acquired previous merits by corresponding with grace — it was beloved by God, was His adopted child, &c. And now ? For one sin it is consigned to hopeless and eternal punishment ! ON THREE SINS. 97 What must be the terrible nature of a sin, which breaks asunder the bond uniting such a God and Father with His child whom He so much loved ! It is the violation of all the rights of God, and of all His claims as a Father; it is a foul contempt of Him, a rejection of His infinite goodness. How vile a thing must not I then appear before God and His angels, with my poor soul weighed down with sin ! How I should tremble in His sacred presence ! Colloquy. — I fling myself in spirit at the feet of Jesus hanging for me on the Cross, and tell Him humbly that I owe it all to Him that I am not lost. It is through the many wounds He has received for me. For me He became Man, a very slave, a Man of Sorrows. He bore my iniquities ; for me He was condemned to such a cruel death. And yet what return have I made? Alas ! to my shame and confusion ; what have I not done against Him ? Despised His love, frustrated His designs, treated Him as my enemy, squandered His Blood. Ah ! what shall I do in future ? Oh ! may Jesus grant me the grace of repentance and a resolution to make amends for my ingratitude. End with the '* Our Father." The motives proposed in this meditation are calcu- lated to inspire shame, confusion, fear, and horror for sin, and thus a state of attrition ; although in the colloquy St. Ignatius puts before us the reflection which is calculated to excite true contrition, namely, the infinite goodness of God crucified by our sins. In the following meditation he proposes the con- sideration of the number, deformity, and malice of our own sins, and how we must appear in God's sight. This ought to fill us with intense sorrow and shame, 98 THE FIRST WEEK. which should force from us internal tears at least, if it does not betray itself externally, and also with great self-contempt, when we get a deeper knowledge of our- selves. By going deep down into ourselves we learn to know and despise ourselves, and this drives us nearer to God and stimulates us to become more closely united with Him, which is the true work of perfection. With St. Augustine, after this meditation, let us often pray : Domine noverim me ! tit oderim me, noverim te tit diligam te I ■ — " O Lord, let me know myself, that I may hate myself; but let me know Thee, that so I may love Thee." ON OUR OWN SINS. Commencement and preparatory prayer as usual. Prelude i. — I will picture to myself my soul confined as in a prison-house of my body of corruption, and myself amidst the brute creation in this valley of tears ; or filled with inordinate affections as so many foul reptiles. Prelude 2. — I will beg a profound and intense sorrow for my many and great sins. Point I. — Pass in review, though not with the details of an examination of conscience as for confession, my many sins of omission and commission, in thought, word, or deed, of my past life : during my youth, up to manhood, and to the present time ; the places in which I have lived, the employments or offices I have held, my relations with others, whether inferiors, equals, or superiors ; when and where and what was my first sin ; what passion predominated and dragged me into frequent sin ; what a multitude of my own sins ! but alas ! also perchance I drew others into sin, and thus became responsible for their offences and crimes — of impurity, injustice, anger, disobedience to lawful authority, neglect ON OUR OWN SINS. 99 of religion, uncharity, &c. ; violations of the command- ments of God and of His Holy Church, abuse or neglect of the sacraments, sins of scandal, and of co-operation in the sins of others. Moreover, we ought not only to recall our mortal sins, but also some venial sins as well; for although they do not make us enemies of God, they are no less a disobedience towards Him whom we are bound to serve as our last end. Alas ! how truly may I say, " My iniquities are multiplied above the hairs on my head."^ ** Who will ^ive a fountain of tears to my eyes ? "^ Point 2. — Consider the deformity and malice there is in every mortal sin, even if we abstract from its being forbidden. In the first place, it is unreasonable, as in it man follows his appetites against his own judgment, thus lowering himself to the brute,^ as we see in anger, intemperance, lust, &c. ; nay, below the animal creation, which is content to satisfy its natural instinct. Again, the sinner, instead of ruling his evil inclinations, sells himself as a slave to them.^ What an infamy ! Our •conscience convicted us of this when in our first sins we shivered with fear, we hid our guilt, tried to stifle the reproaches of our guilty soul. Point 3. — And who am I, who have thus offended God ? If I compare myself with merely those of my own household or community, as to natural gifts and accomplishments ; as to intellect, knowledge, disposition, or character ; or as to supernatural gifts ; how small I am in the comparison ; and if I further consider them and compare them in all these respects with the rest of 1 Psalm xxxix. 13. ^ Jerem, ix. i. 3 ' ' And man when he was in honour did not understand : he is com- pared to senseless beasts, and is become like to them," (Psalm xlviii. 13.) ^ "Amen, amen, I say to you, that whosoever committeth sin is the servant of sin." (St. John viii. 34.) THE FIRST WEEK. mankind, as to knowledge, virtue, power, &c., I am as an atom.^ What then must I be in comparison with the angeHc world, and finally, with God ? My worse than nothingness overwhelms me! body a hot-bed of corruption, senses overflowing with putrefaction of sin, and my soul a reservoir of putrid abscesses—my whole self an abyss of waywardness and malice. ^ O Lord, my substance is as nothing before Thee.^ I am but rottenness and worms,"^ and a son of perdi- tion. Point 4. — But who is God whom I have offended ? Compare His infinite perfections^ with my defects ; His virtues with the opposite vices in me ; His wisdom with my ignorance ; His power with my weakness ; His sanctity and justice with my guiltiness ; His goodness and love with my mean selfishness. Woe is me ! Against whom have I sinned ? I have dishonoured God — sinner as I am. (What have 1 done ? Against whom ?) and have wickedly and ungratefully spent my days in insulting Him — I, a speck of a speck, outraging His Infinite Majesty. 1 " All nations are before Him as if they had no being at all, and are counted to Him as nothing and vanity." (Isaias xl. 17.) 2 In the natural order, I may consider what I am as to the body and its senses, and intellectually, and morally ; and then what I am in all these respects socially, and relatively to others. In the supernatural order, I may recall the graces I have received, both absolutely and comparatively ; and from this reflection I shall be overwhelmed with even greater shame, con- fusion, and horror. 3 Psalm xxxviii. 6. 4 Job XXXV. 6. ^ St. Ignatius proposes only four of the Divine perfections, which God shares with us, and which we forfeit by sin. Thus His wisdom, by which He determines Himself as the end of all things, and all else as tneans by which according to their nature they might conduce to that end ; His power in the creation and conservation of all creatures ; His goodness in the generosity of His provision for the benefit of all in the natural order, and as regards man in the supernatural order also ; His sanctity and justice ; with infinite aversion towards evil and infinite attachment to good. REPETITION ON THREE SINS. Point 5. — By my sins I have given all nature the right to revolt against me. The very brute creation is entitled to reproach me. Angels of Heaven, unless withheld, should have rushed forward to avenge their outraged Lord ; sun should not shine on me ; the very earth shouM open its mouth to swallow me, and avenge its Creator. When the unhapp}' Semei insulted David, the faithful Abigai cried out: " Quis est iste canis mortuus . . . ibo et amputabo caput ejus." Certainly the indignation of Abigai was quite legitimate. How is it that no angel in Heaven has dealt so with me ? Such was the feeling of Borgia, who, when he met some oxen, wondered how it was that they did not gore him to death, and how the workmen did not break his head with their mallets. In colloquy I must thank God for His mercy for having spared me, and " confess to Him ... for that He has rescued me from the lower Hell." I must address the angels, that, seeing me, they still were withheld from cutting me off in my sins. I will thank God, who has so spared me, and actually has nev^r ceased to heap coals of fire upon my head by constantly pouring down upon me fresh graces. I will repeat my act of pure and heartfelt contrition, and end with the "Our Father." REPETITION ON THREE SINS. 1. After making the two preceding meditations, it is well to select one or two of our chief sins, which we may recall often during the course of the exercises of the First Week, in order to root them, and the causes of them, out of our hearts, and that we may excite ourselves to supplant them by the opposite virtues. 2. Many advantages are to be found in these repeti- tions of meditation both as regards the intellect and THE FIRST WEEK. the will. For often in first considering a subject, the intellect may be taken up by its novelty and other circumstances regarding it, so as to overlook its import- ance and its practical bearing upon self, and thus it fails to affect the will. Again, we often experience either great aridity or spiritual consolation. It is well to revert to these thoughts, as in both cases, especially in the former, may be contained some great fruit which our own wayward nature, and the malice of the enemy of our human nature, wish to rob us of. In these repetitions it is well not to spend much time on the exercise of the intellect, but rather to excite the affections and the will in forming practical resolu- tions, and in earnest prayers to God to obtain His grace whereby to keep them. 3. For this object St. Ignatius prescribes three colloquies : one to our Blessed Lady, praying her to intercede for us with her Ever-Blessed Son ; a second to Jesus Christ in His capacity of Mediator and Advo- cate for us with the Eternal Father ; and a third to our Eternal Father Himself, that He would vouchsafe tO' hear our poor prayers in union v/ith those of Mary and Jesus, and to grant us the grace which we ask. After the beginning and preparatory prayer as usual : Prelude i. — As in the preceding meditation. Prelude 2. — We will beg intense shame and con- fusion, seeing how often we have abused God's mercy, and deserved eternal punishment ; and secondly, intense sorrow and repentant tears, a contrite and humble heart, which God will not despise. Point I. — God created the angels to serve Him fdr a short time, and then to possess Him eternally. Many refused through pride, and were hurled into Hell ; for a single sin of thought, and all of them without a single exception. And I, a man, after so many sins, and sa REPETITION ON THREE SINS. 103 often pardoned — sins of thought, word, and deed, and frequently of so degrading a nature, have been spared ! What room here for shame and confusion and acts of sorrow. Point 2. — Next, God creates Adam and Eve, and places them in honour, with so many gifts above the requirements of their nature, both supernatural and preternatural, designing after their short time of trial to assume them into Heaven. They violate the easy command He laid upon them, and they and their posterity are punished, alas ! how fearfully, and this punishment is as universal and as terrible now as ever, and will continue so until the last man shall be born. Let us reflect on ourselves. Born in sin, our life is an exile in a valley of tears, in which sin is added to sin, and this in the sight of our Saviour crucified for us, and we refuse to do penance, and hold up our sinful heads. What should be our fear, shame, and confusion as we gaze at ourselves, and contemplate our infamy. Point 3. — We see the havoc of one single mortal sin unrepented of in the torments of Hell. How terrible to fall under the justice of the living God. And perhaps we have exposed ourselves to this for months, may be for years, as it were trying to weary His mercy and His love. End with this triple colloquy,^ in which we beg of our Blessed Lady that she would obtain for us a real internal knowledge and detestation of our sins ; also a deep feeling of the irregularity and depravity of our life, that we may amend and order it rightly ; and lastly, a knowledge of the world, so that we may, out 1 In this triple colloquy we beg for three things : (a) knowledge and detestation of sin, {i) a clear insight into the irregularity of the past Hfe, (