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THE
SPIRIT UAL EXERCISES
OF
ST. IGNATIUS OF LOYOLA
THE
SPIRITUAL EXERCISES
OF
ST. IGNATIUS OF LOYOLA,
o CranfilateU from tfje 8tttf)ort6ftr ILattn ;
WITH
EXTRACTS FROM TITK LITERAL VERSION AND NOTES
OF THF
RKV. FATHER ROTHAAN.
HV
CHARLES SEAGER, M.A.:
TO WTTICH IS PRFFIXK!',
A PREFACE
HV THF
iUQHl RKV. XI<MloLA> XVISKMAN, D.D ,
BISHOP OP Mhl.IPOTAMHK, AND COADJUTOR OK THF MIDLAND
LONDON: CHARLES DOLMAN, 61 NEW BOND-STREET.
MDCCCXLVIT.
LONDON' IUCHAHDS, 100,ST. MARTIN'S LANE.
TABLE OF CONTENTS;
Concerning which 'see the Translator's Advertisement.
PREFACE to this Translation by the Right Rev. X. Wise man, D.D. . . . . . xi
Advertisement of the Translator . . . xxvii
Preliminary Documents : mention and enumeration . xx\i
1. Approbation of the Exercises by Pope Paul III . xxxii
2. Testimonies of the Censors appointed by Pope Paul III . . . . . xxxv
3. Advertisement to the First Edition of the Work . xxxvi
4. Advertisement concerning the Emendations added
by authority in the Edition of 1596 . . xxxix
The Prayer, Anima Christi . . . xlii
The Spiritual Exercises of St. Ignatius of Loyola.
Twenty Annotations affording some understanding with
respect to the Spiritual Exercises which follow . 1 Title of the Exercises . . . .15
Admonition how the opinion or proposition of another ought to be received . . . .15
The First Week ;
The Principle or Foundation . . .16
Daily and Particular Examination . .17
Four Additions concerning the same . .18
Note concerning the figure of the lines for marking
faults . . . . .19
Figure of the said lines . . .19
0
CONTENTS.
PAGE
General Examination of Conscience . .19
Concerning Thought . . -» . .20
Concerning Word . . . .21
Concerning Deed . . . .24
A Method of General Examination, comprehending
five portions or points . . .25
The use of General Confession and of Communion . 26 The first Exercise of Meditation, according to the three
powers of the mind, concerning three sins . 27
Of the preparatory prayer and two preludes at the
beginning of this and all the following Meditations 27 Of the three points of this Meditation . . 28
Of the colloquy (or colloquies) at the end of this and
the other Meditations . . .31
The second Exercise, concerning one's own sins . 32
The third Exercise, being the Repetition of the first and
second . . . . .35
How a Repetition is to be made . . .35
Three colloquies at the end . . .35
The fourth Exercise, being a repetition (a summing up)
of the third, with the same three colloquies . 36
The fifth Exercise, concerning Hell . . 36
Two Notes ; the first concerning adding further Exer cises ; the second concerning the hours of the Exer cises and their number in the day . . 38 Ten Additions for the better and more successful per formance of the Exercises . . .39 Tenth Addition, concerning Penance . . 42 Four further Observations 44
The Second Week;
A Contemplation (to be made twice in the day) concern ing the Kingdom of Christ . . .46 Pious books to be read in this and the following Weeks 49
CONTENTS. Ill
First Day. — Meditation 1, concerning the Incarnation,
as below in the Mysteries of the Life of Christ . 49 Of the preparatory prayer and two preludes at the
beginning of this and the remaining Meditations . 49 Of the three points, — the persons, words, and actions;
which method of meditation begins here . 50
Meditation 2, concerning the Nativity . . 53
Meditation 3, being the Repetition of the first and
second ..... 55
How this Repetition is to be performed . . 55
Order to be observed in the remaining Repetitions . 55
Meditation 4, being a Repetition of the third . 55
Meditation 5, being the Application of the Senses to
the foregoing . . . .55
Five things to be noted . . .57
Second Day. — Meditations on the Presentation and on the Flight into Egypt; with two Repetitions and the Application of the Senses as before . . 59
Note with respect to diminishing the number of
Exercises in the day . . .60
Third Day. — On our Lord's subjection to His Parents at Nazareth, and on His being found by them in the Temple ; with two Repetitions and the Application of the Senses as before . . . .60
A Prelude concerning the consideration of the
two states or kinds of life . .61
Fourth Day. — A Meditation concerning Two Standards, with a threefold colloquy of great importance; the whole to be made twice, and repeated twice . 62
A Meditation concerning three Classes (Pairs) of men, with the same colloquies . . .66
Note. — How to overcome an ill-directed inclination 68 Fifth Day. — A Meditation concerning Our Lord's jour ney from Nazareth to the river Joi'dan, and concern ing His Baptism ; to be made twice, and repeated twice, with the Application of the Senses in the evening 69
IV CONTENTS.
The same throe colloquies as on the fourth day are to be added to each of the five Exercises on this and the following days of this Week . , .69
Application of the particular Examination on this and
the following days of the Exercises . . 69
Sixth Day, — On Oar Lord's going into the Desert and there staying ; the plan of the fifth day being followed throughout . . . .70
Seventh Day.— On the Calling of the Apostles . 70
Eighth Day. — On the Sermon on the Mount . 70
Ninth Day. — On Our Lord's walking on the waters . 70 Tenth Day. — On His teaching in the Temple . 70
Eleventh Day. — On the raising of Lazarus . . 70
Twelfth Day. — On the things done on Palm Sunday . 70 Three Observations: 1. Concerning increasing or di minishing the number of Mysteries of Our Lord's Life to be meditated on ... 70
2. When the consideration of Elections is to be begun . 71
3. Concerning three Modes (degrees) of Humility ; for the attainment of the last of which the above three colloquies should be frequently and earnestly used . 71
A Prelude towards making the Election . . 73
An Introduction to the knowledge of the things to be
chosen . . . . .74
First Point. Things to be chosen must of necessity be good, or at least not bad . . .74
2d. Some are changeable, some unchangeable . 74
3d. A bad choice of what is unchangeable (i. e. one not sincerely directed to the glory of God) is no Divine vocation . . . .75
4th. A good choice of what is changeable (t. e. one sincerely directed to the glory of God) need not be disturbed, but should rather be persevered in . 75
Note. — If a bad choice of things mutable has been made, it is expedient to correct such election (*. e. to reconsider it with a single eye to the glory of God) . . . . .75
CONTENTS.
Concerning three more suitable times for making an election rightly; 1. When the Divine po\\er so im pels the will as to remove all doubt, or rather all power of doubting; 2. When the experience of the Divine dealing, and of that of the different spirits, affords sufficient light; 3. When the soul, in u tran quil state, exercises her natural powers . . 76 Two Methods of making a good election in the third of the above cases.— First Method, consisting of six points . . . . .77 Second Method, consisting of four rules and one an notation . . . . .78 Concerning Amendment or Reformation to be made by
any one with respect to his state of life . . 80
Observation of the highest importance to all who de sire to advance in spirituality . . .81
Third Week.
First Day. — First Meditation, concerning the Last Supper . . . .82
Three additional points of great consequence towards suffering with Christ, to be added to the considera tion of the persons, words, and actions, in the contem plations of this Week . . .82 Note concerning the colloquies of this Week . 84
Second Meditation, concerning the things done after the Supper, and in the Garden . . .85
Four Annotations; 1. that the second Meditation is to be conducted after the plan of the first; two Repeti tions of the two together, and the Application of the Senses in the evening, being made ; 2. concerning the diminution, if expedient, of the number of Exercises to be performed in each day; 3. that the second and sixth of the Ten Additions are to be partially changed during this Week ; 4. that the particular Examina tion is to be applied as in the preceding Week . 86
VI CONTEXTS.
Second Day. — Meditations, 1. on our Lord's being ap prehended and taken to the house of Annas, and on the things done there ; and 2. on His being taken to the house of Caiphas, and on the things done there ; with two Repetitions and the Application of the Senses as before . . . .88
Third Day.— l.On Our Lord's being taken to, and on the things done while He was with, Pilate; 2. on His being taken to, and on the things done while He was with, Herod . . . .88
Fourth Day. — 1. On His return from Herod, and on part of the things done while He was with Pilate; 2. on the remainder of the things done while He was with Pilate . . . .88
Fijth Day. — 1. On His being taken to Calvary, and cru cified ; 2. On the things done while He was on the Cross, and on His Death . . .88
Sixth Day. — 1. On His being taken down from the Cross, and on the things done up to His Burial; 2. on His Burial, and on the desolation of His Mother . 89
Seventh Day.— Med. 1. on the whole of the Passion together ; 2. on the same; 3, 4, and 5. instead of the Repetitions and Application of the Senses, the Body of our Lord in the Sepulchre, and the solitude of His Mother and Disciples, to be considered as frequently as possible throughout the day . . .89
Note with respect to dividing or uniting the Mysteries of the Passion, according as any one may wish to spend a longer or a shorter period in the contempla tion of it . . . S'J
Eight Rules for rightly regulating one's food . 90
Fourth Week;
First Contemplation of the First day. On the Resur rection and first Appearance
CONTENTS. Vll
Two points (how Our Lord's Divinity shews itself, and how He consoles His own) to be added to the accus tomed three (the persons, words, and actions) in the contemplations of this Week ; and one or more col loquies to be made . . 95
Concerning the remaining Contemplations and Days : four notes : — 1. of the Mysteries to be contemplated in this Week, and of the manner of contemplating them ; also of dividing or uniting them as be fore : 2. of the number of Exercises which is expe dient in the day ; of the distribution of the hours ; and what is especially to be aimed at iu the Applica tion of the Senses : 3. of the number of the points, and of determining them beforehand : 4. of altering certain of the Ten Additions . . .97
A Contemplation
intended to excite in us spiritual love; including two notes at the beginning, and a form of entire oblation of one's self and all that belongs to one at each point . . . . .99
Three Methods of Praying.
The first Method . . . .102 Note, How to imitate Our Lord or His Mother in
the use of the senses . . .104
The Second Method of Praying . . .105
Three Rules concerning it. . . .106
Of the colloquy . . . .106
The third Method of Praying . . .107
Two rules concerning it . . .108
The Mysteries of the Life of our Lord Jesus Christ, with their points.
Note. Whence the words of the Mysteries are taken, aud why they are distributed into points . 109
VI11 CONTEXTS.
for the Second Week.
ZAGB
Of the Annunciation .... 109
Visitation . . . . 11O
Nativity of Our Lord . . .111
Shepherds . . . .111
Circumcision . . . .112
Three Mages . . . .112
Purification and Presentation . .113
Flight into Egypt . . .113
Return from Egypt » . .114
Of Our Lord's Life from 12 to 30 . . .114 Going up to the Temple in His 12th year 115
Baptism . . .116
Temptation . . .116
Of the Calling of the Apostles . . .117
Miracle at the Marriage . . .118 Casting out of the Buyers and Sellers the first
time . . . .118
Sermon on the Mount . . .119
Calming of the Tempest . . .120
Walking on the Waters . . .120
Sending forth of the Apostles . .121
Conversion of Magdalen . . .122
Feeding of the five thousand . .123
Transfiguration . . . .124
Raising of Lazarus . . .124
Supper at Bethany . . .125
Day of Palms . . . .126
Preaching in the Temple . . .126
For the Second WfeJc.
Of the Last Supper . . . .126
Mysteries in the Garden . . .128
Of Our Lord's being taken and brought to Annas . 129
Of the things done in the house of Caiphas . .130
Accusation before Pilate. 131
CONTENTS. IX
PACK
Of the Transmission to Herod . . 132
Return to Pilate . . . .133
Condemnation and Crucifixion . .134
Mysteries on the Cross . . .134
Burial . 136
For the Fourth Week.
Of the Resurrection and first Appearance . . 137
second Appearance . . .137
third Appearance . . .138
fourth Appearance . . .139 fifth Appearance .... 139
sixth Appearance . . .140
seventh Appearance . . .141
eighth Appearance . . .141
ninth Appearance . . .142
tenth Appearance . . .143
eleventh Appearance . . .143
twelfth Appearance . . . 143
thirteenth Appearance . . .143
Ascension . . . 144
Fifteen Rules
For the perception and distinguishing of the different spirits, more suitable to the First Week 146
Eight Further Rules,
Useful for the fuller discerning of spirits, and more suit able to the Second Week . 157
Seven Rules To be observed in the distribution of Alms . 163
CONTENTS.
Six Eules
PACK
For the perception and distinguishing of Scruples . 168
Eighteen Rules
For thinking with the Orthodox Church .. .173
•
Additional Literal Renderings of the Spanish Autograph, together with some Additional Notes ; concerning both which see the Translator's Advertisement 187
PREFACE TO THIS TRANSLATION.
THERE are many books from which the reader is taught to expect much ; but which, perused, yield him but little profit. Those are few and most precious, which, at first sight, and on slender acquaintance, seem to contain but little ; but the more they are studied, the more in struction, the more solid benefit, they bestow : which are like a soil that looks bare and un adorned, but which contains beneath its surface rich treasures that must be digged out and drawn from a great depth.
To this second class I know no book that so justly belongs as the little work here presented to the public. The Word of God, in His Holy Scriptures, is beyond everything else that has been written in this, that without, it is all fair, and within all rich ; that it is perfect to the eye that looks for beauty, and to the understanding that seeks for hidden wisdom. In the Exer-
Xll PREFACE.
cises of St. Ignatius, on the other hand, many will be no doubt disappointed, when for the first time they look into them. They have heard of the wonderful effects which they have produced, of the innumerable conversions which they have wrought, of the spiritual perfection to which they have led ; and they will see in the text of the work itself nothing but simplicity of form, plainness of sentiment and diction, hints often rather than explanations, germs of thought rather than developments, skeletons often more than perfect forms, sketches instead of pictures; — no poetry, no emotions, no high-flown ideas, no enthusiastic aspirations ; but maxims of eternal import inculcated with the calmness of a philosopher; the sternest truths delivered as obvious and self-demonstrating propositions ; the sublimest moral lessons of the Gospel, self- denial, renunciation of the world, contempt of life, perpetual contineney, and blind obedience, taught as simple virtues attainable to any Chris • tian. And yet throughout there is a manifest conviction of the adequacy of the means to the end, in the writer's mind ; there is nothing ex perimental, nothing optional, nothing left to be discovered ; but every method is laid down as
PREFACE. Xlll
certain, every result reckoned on as sure. It is a plan framed by a master-mind (unless we ad mit a higher solution), capable of grappling with perhaps the most arduous and complicated task, and, without overlooking a difficulty, and apparently without proportionate means, confi dent of its success. A man is presumed to enter into the course of the Spiritual Exercises in the defilement of sin, under the bondage of every passion, wedded to every worldly and selfish affection, without a method or rule of life ; and to come out from them restored to virtue, full of generous and noble thoughts, self- conquering and self-ruling, but not self-trusting, on the arduous path of Christian life. Black and unwholesome as the muddy water that is poured into the filter, were his affections and his soul ; bright, sweet, and healthful as the stream that issues from it, they come forth. He was as dross when cast into this furnace, and is pure gold when drawn from it.
Now the superficial reader of this excellent book will ask, how is this accomplished ? Where is the power, the skill, — nay, perhaps he will add, the machinery, — by which such results
XIV PREFACE.
are obtained ? Whence springs the great con fidence of its writer in its efficacy ?
The answer to this question it is not easy to give in the short compass of a preface ; nor will I, therefore, attempt it : but perhaps a few pages of explanation of the Exercises will enable the reader to discover it for himself.
It must be observed, then, that this is a practical, not a theoretical, work. It is not a treatise on sin or on virtue ; it is not a method of Christian perfection ; but it contains the en tire practice of perfection, by making us at once conquer sin, and acquire the highest virtue. The person who goes through the Exercises is not instructed, but is made to act ; and this book will not be intelligible apart from this view.
The reader \vill observe that it is divided into Four Weeks ; and each of these has a specific object, to advance the exercitant an additional step towards perfect virtue. If the work of each week be thoroughly done, this is actually accomplished.
The first week has for its aim the cleansing of the conscience from past sin, and of the affections from their future dangers. For this purpose, the soul is made to convince itself
PREFACE. XV
deeply of the true end of its being,— to serve God and be saved, and of the real worth of all else. This consideration has been justly called, by St. Ignatius, the principle or foundation of the entire system. No limits are put to the time that may be spent upon this subject : it ought not to be left till the mind is made up, that nothing is worth aiming at but God and salvation, and that to all other things wo must be indifferent. They are but instruments or hindrances in the acquisition of these, and ac cordingly they must be treated. It is clear that the person, who has brought himself to this state of mind, has fully prepared himself, for submitting to whatever he may be required to do by God, for attaining his end.
Upon this groundwork is raised the duty of the first week. Considerations of the punish ment of sin, which lead us gradually to an ab horrence of it, in itself, make the sinner sift and thoroughly unburthen his conscience. "The fear of God11, which " is the beginning of wis dom," is thus the first agent in the great work of change ; a change not prospective or mental, but real. Sin is abandoned, hated, loathed.
At the conclusion of the painful task, the
XVI PREFACE.
soul finds itself prostrate and full of anxieties. The past is remedied ; but what is to be done for the future \ A rule to guide us, an example to encourage us, high motives to animate us, are now wanting ; and the three following weeks secure us these.
In the second, the life of Christ is made our model : by a series of contemplations of it we become familiar with His virtues, enamoured of His perfections ; we learn, by copying Him, to be obedient to God and man, meek, humble, affectionate ; zealous, charitable, and forgiving ; men of only one wish and one thought, that of doing ever God^s holy will alone ; discreet, de vout, observant of every law, scrupulous per formers of every duty. Every meditation on these subjects shows us how to do all this ; in fact, makes us really do it.
Still up to this point we have been dealt with kindly, as the Apostles were treated by their good Master. He told them not of these things, that is, of His sufferings, at first, lest sorrow should fill their hearts (John xvi, 5, 6). The milk of consolation and encouragement must precede the strong food of patience and conformity. The third week brings us to this.
PREFACE. XV11
Having desired and tried to be like Christ in action, we are brought to wish and endeavour to be like unto Him in suffering. For this purpose His sacred Passion becomes the en grossing subject of the Exercises. The soul which has been brought near him in admiration now clings to Him in loving sympathy, — nay, finds her admiration redoubled at His divine bearing in sorrow, ignominy, and pain. Having already made up her mind to be like Him in all things, she is not now to be scared from resemblance by the bitterness of suffering or disgrace. On the contrary, she wishes to suffer for Him and with Him, for the very love's sake, which made Him so suffer. Every meditation on the Passion strengthens, deepens, matures this feeling, and renders it a new power and affection of the soul. She has become a mar tyr in resolution and desire ; she would go forth from this holy work of meditation to the reali sation of her earnest desire to suffer with Jesus ; she is prepared for mortifications, for tribula tions, for persecutions, for death, for anything whereby she may be likened to her Lord and God.
But she must be convinced and feel, that if
C
XV111 PREFACE.
she suffers, she shall also be glorified with Him : and hence the fourth and concluding week raises the soul to the consideration of those glories, which crowned the humiliations and sufferings of our Lord. As throughout He is represented to us in His blessed Humanity as being our model, so here, are our thoughts directed to Him, triumphant over death, but still conversing among men, — those now who love Him; that so our love may be likewise with Him, in holy conversation and familiar intercourse, and so He may draw up our hearts with Him, when He ascends to His Father ; and there they may ever abide where our Treasure is. Thus have we been gradually raised from fear to love, which henceforward is the " informing principle" (to borrow a phrase from the Schools) of our lives and being.
It is clear that if these various principles and feelings have been really infused into us, if they have been worked into our hearts, so as to form a part of their real practical influences, we shall come from the Exercises, duly performed, com pletely changed, and fitted for our future course. Many indeed have experienced this. They have entered the place appointed for them, like
PREFACE. XIX
a vessel shattered by the storms, bruised and crippled, and useless : they have come forth, with every breach repaired, every disfigurement removed ; and, what is of more importance, furnished with rudder and compass, sails and anchor, all that can direct and guide, impel and secure them. What wonder, if their songs of gratitude and joy resound along the main ?
Two things will perhaps strike the reader as drawbacks to the attainment of this object : first, the scantiness of matter furnished in the book for filling up the time ; and secondly, the obvious want of a regulating and adapting power in its application. For it is clear, that the work of one week should be continued till its object is attained, and the exercitant is pre pared for the impressions of the next. These apparent wants are supplied by one essential element of a spiritual Retreat (for so the Exer cises reduced to action are popularly called), Direction. In the Catholic Church, no one is ever allowed to trust himself in spiritual mat ters. The Sovereign Pontiff is obliged to submit himself to the direction of another, in what ever concerns his own soul. The life of a good
XX PREFACE.
Retreat is a good Director of it. He it is that modifies (not arbitrarily but by fixed rules and principles*), the order of the Exercises, dimi nishes their number, and curtails their dura tion ; he shortens and lengthens each week, and watching the workings of grace on each one's spirit, suppresses meditations, or introduces ad ditional ones, to second them. It is he who prepares materials for the exercitant to meditate on, divides the subject for him into its parts, suggests its applications, and leads him step by step through his various duties. He wards off or suppresses disturbing emotions, spiritual dryness, dejection, and scruples ; he represses over-eagerness, rashness, and enthusiasm; and, regulating the balance of contending affections, endeavours to keep all at a steady and peaceful level, so that the grace of God may gently, and, as it were by a breath, move and regulate every determination. Let no one think of under taking these holy Exercises, without the guid ance of a prudent and experienced Director. It will be seen, that the Weeks of the Exer-
* The Directorium is a short treatise indispensable for those who direct a Retreat. It was compiled from the maxims and practice of St. Ignatius and his first disciples.
PREFACE. XXI
cises do not mean necessarily a period of seven days. The original duration of their perform ance was certainly a month ; but even so, more or less time was allotted to each week's work, according to the discretion of the Director. Now, except in very particular circumstances, the entire period is abridged to ten days ; sometimes it is still further reduced. But even so, the form and distribution of the Exercises must be strictly kept, and no anticipations or inversions must be permitted. It is impossible to make the slightest change in this respect without injury. Gladly would I enter fully into this subject, and show the admirable and beau tiful chain-work which connects all the Exer cises or meditations from the first to the last, — connects them as clearly and as intimately as any series of sound mathematical propositions can be connected. But it would take a long essay to do justice to this matter.
It is, however, to this logical and argumenta tive arrangement that the Exercises, in great measure, owe their certainty of result. The mind may struggle against the first axiom, or rather demonstrable truth, in the series ; but once satisfied of this, resistance is useless, as
XX11 PREFACE.
unreasonable ; the next consequence is inevi table, conclusion follows conclusion, and the triumph is complete. The passions may en trench themselves at each step, behind new works, but each position carried is a point of successful attack upon the next, and grace at length wins their very citadel. Many is the fool who has entered into a Retreat to scoff, and has remained to pray.
Besides the regular work of the Exercises, there are other matters connected with them, which this volume contains. One of the most important of these is the method of " election" or choice of a state of life, — a duty usually per formed in a spiritual retreat. This is perhaps the most delicate, difficult, and even dangerous point with which the Director and his disciple have to deal. No one can study the rules laid down by St. Ignatius without admiring their prudence, their sagacity, and their certain power. But they require a wise and steady hand and eye for their application. It has been reported that these Exercises are to be soon published as a work u adapted for members of the Church of England", in the same way as other Catholic books have appeared. If so, we
PREFACE. XX111
cannot anticipate any result but misunder standing and fatal error, from the attempt to employ them as spiritual instruments. If left to individual application they will only lead the soul into a maze of perplexities and bewilder ment, and, deprived of their adjusting power, Direction, give rise to sadness and discourage ment, or presumption and self-will. And of this there will be a much greater danger, by far, than a similar use would cause in a Catholic, from the want of safeguard, which a definite dogmatic teaching alone can give, as well as of that aid which familiarity with ascetic principles, and the ordinary uso of the Sacraments confer. And if, on the other hand, it is intended to put the Exercises into practice under Direction, we are sure that much mischief will still ensue ; from the absence of all training and traditional rules, which guide the Catholic Director in his arduous duty. It will be the blind leading the blind, to the fatal detriment of both. Bits and particles of the Catholic system cannot be thus detached with impunity, and incorporated with another system. Not only is the effect a monstrous incongruity, but it is at once a piece of bad faith with one side, and of injustice to the other.
XXIV PREFACE.
Among the valuable matter contained in this work may bo certainly classed the " Three Methods of Prayer", which cannot be prac tised without great profit ; the golden "Rules for ever thinking with the Orthodox Church"; those for " almsgiving" and " for discovering scruples"; but, above all, the invaluable prin ciples and maxims for the u discernment of spirits", adapted, in two divisions, to the first and second weeks. These form the basis of treatises on this most difficult and important part of mystical theology. But they, more than any other, require application by an en lightened Director.
What has been said will perhaps explain, though inadequately, the wonderful power and efficacy of the " Spiritual Exercises of St. Igna tius", in thoroughly reforming the soul, and bringing it from sin to steady virtue. But the grand secret may be said to consist in two points.
First, the entire work is performed by prin- ciples, not by emotions which pass away. Con viction of the truth and reality of all that is inculcated is aimed at and secured ; reason is enlisted on the side of conscience ; and what-
PREFACE. XXV
ever use is made of the feelings in the course of the Exercises, is but as scaffolding to assist in the erection of a solid structure of virtue, which will stand, and weather the storm, after it has been removed.
Secondly, the mind is made to act through out, and to work out its own resolutions. No thing is imposed on us by others, either through persuasion or by authority : we are made to think, to conclude, to determine, and to act, by a process essentially our own ; so that there is no escape, and no danger from the reaction of self-love. No influence has been used, further than to guide rightly the exercise of our own powers ; and even that direction has been given to us with our eyes open, and under the full conviction that we cannot shrink from a single
o
step, without going against reason and con science.
It is now time to say a few words on this translation. The original of the Spiritual Ex ercises was written by St. Ignatius in Spanish. Of two translations made into Latin, in his own time, one was preferred for publication which was more elegant in its language. This is the standard version religiously adhered to
XXVI PREFACE.
in all subsequent editions. It therefore forms the text from which the present translation has been made. Fidelity has been aimed at in it, above every other quality. Its author has studied to make it as accurate as possible, at the cost of what might have been a more flowing style. It has also been carefully re vised and compared with the original by the writer of this preface.
The present General of the Society of Jesus, anxious to regain, if possible, the original of the Saint, has published a new version from the Spanish, side by side with the common edition. It contains many important varieties. Such as appeared to the translator worthy of particular notice, have been incorporated in the present translation.*
May this become an instrument in the hands of Divine Providence to bring many souls to grace and virtue ; and add to the many won derful fruits which this little volume has already produced to the Church.
N. W.
St. Marys College, Feast of the Sacred Heart, 1847.
* [See the Translator's Advertisement.]
ADVERTISEMENT
OF THE
TRANSLATOR.
THE kindness of the Right Rev. Prelate who has favoured the reader, as well as the trans lator and publisher, of these Exercises with the foregoing introduction to their meaning, has partly superseded the necessity of an Advertise ment : a few words, however, will be desirable, in order both to prevent mistake, and to put the reader more exactly in possession of what has been done in this Edition.
Whilst, then, for the reason assigned in the preceding Preface, the present Translation ad heres scrupulously to the authorized Latin Version, — in order, nevertheless, to ascertain and express with as much accuracy as possible the full sense of that Version, the Translator has throughout carefully availed himself as well of the new Literal Latin Translation from the Spanish Autograph published, side by side with the Common Version, by the present Father- General of the Company of Jesus (Father Ro- thaan)*, as of his copious and admirable Anno tations, — in which latter are frequently noticed
* His Second Edition, Rome, 1838, is the one which has been made use of by the present Translator, as well in loth Versions as in the Preliminary Documents, &c.
XXV111 ADVERTISEMENT.
the expressions both of the original Spanish it self, and of the ancient but unpublished Literal Latin Version spoken of in the second and third of the Preliminary Documents and in the Pre face (p. xxv) to the present Translation, and used by St. Ignatius himself; — yet without making it his business, except in some few in stances, to inform the reader either in or under the text, of the differences between the Common Latin Version and this new one of Father Ro- thaan, before the beginning of the Mysteries of the Life of Christ. Throughout those Mysteries he has made a point of giving, either between brackets or at the foot of the page, at least all those differences to which attention is called in Father Rothaarfs Version itself, by the distinc tion of roman instead of italic type. In the subsequent portions of the work, without im posing upon himself the same rule, he has yet given a copious selection ; while both in these and in the Mysteries he has included a very considerable proportion of those remaining dif ferences which, though not marked by Father Rothaan with any difference of type, will never theless be of service, if compared with the Com mon Version, towards acquiring a more accu rate idea of the Author's meaning. In order partly to supply the place of a fuller expression of these differences in the preceding portions of the Exercises, he has appended to the end of the book the translation of whatever he had not already anticipated of a printed selection kindly lent him by the Right Rev. Author of the pre ceding Preface ; to which he has also, in the
ADVKRTISEMENT. XXIX
course of translating it, made copious additions from the above new and literal Version itself; — availing himself at the same time of the oppor tunity, to make a few corrections (chiefly tacit*) in the body of the Work. Some at least of these corrections will perhaps have been anticipated by Dr. Wiseman (see p. xxvi of his Preface) ; but as the Translator has been prevented by the distance from ascertaining what corrections were made by his Lordship, he has thought it best to correct himself whatever in his own MS. he has observed to admit of being rendered more exact.
A few Notes have been interspersed, as well among these Additional Literal Renderings, as at the foot of the page in the body of the Work ; — drawn for the most part from the above-men tioned admirable Annotations, even when not ex pressed in the words, of Father llothaan; but in serted (except those which are given among the Additional Literal Renderings) within brackets, in order to distinguish them from the ancient notes appended to the Exercises by the authority mentioned in the fourth of the Preliminary Docu ments, and containing corrections of the Common Latin Version from the Spanish Autograph. In these latter, originally (see the above Document) placed at the end of the book, as the altered pas sages are often cited at greater length than can be at all necessary when the corrections are given at the foot of the page, and in a translation,
* The " tacit" corrections have been made by merely giving in an amended form the passages of the Common Version to which the Literal Renderings correspond.
XXX ADVERTISEMENT.
— it has been thought sufficient in the present Edition to give, in general, little more than the words actually altered. — It may be added here, that the parenthetical marks found in the quo tations fron the New Literal Version are to be understood, wherever the contrary is not ob vious, merely as brackets. The explanatory words or expressions, or different renderings, contained within them, are generally speaking, not always, Father Rothaan's; the change from Latin to English, while it rendered some of his insertions needless, having at the same time rendered some new ones necessary.
The " Table of Contents" which follows the Title-page has been compiled (with the help of the fuller one of Father Rothaan) on a scale and plan which may render it a kind of Epitome or Synopsis of the whole book ; and, if studied carefully, will be no inconsiderable help towards understanding the Exercises themselves.
In conclusion, the Translator has only to unite, in his own and the Publisher's name, in the pious prayer with which the Right Rev. Author of the preceding Preface ends.
St. Germain en Laye, near Paris; Feast of St. Osmund, 1847.
(From the Edition of Father Rothaan.}
THE Documents, which it is the custom to place at the head of all Editions of our holy Father's book, could not be omitted in this new one. They are these which follow :
i. The Letter Apostolic of Pope Paul III, by which the holy Father's Exercises are ap proved and recommended.
II. The Testimonials of those to whom tho censorship of the book had been committed by Paul III.
in. The Advertisement prefixed to the First Edition.
iv. Another Advertisement, concerning the Emendations placed under the text in the New Edition of the year 1596.
I. POPE PAUL III,
for the perpetual remembrance of the thing.
*The care of the pastoral office, committed to us over the whole flock of Christ, and the love of the glory and praise of God, makes us
[* Pastoralis officii cum, &c.]
XXXH PRELIMINARY DOCUMENTS.
to embrace those things which help the salva tion and spiritual advance of souls ; and when persons ask us anything which may serve to cherish and nourish piety in Christ's faithful people, to admit their prayers to a favourable hearing. Since therefore, as our beloved son, the most noble Francis of Borgia, Duke of Gandia, has lately caused to be set forth to us, our beloved son IGNATIUS OF LOYOLA, Father- General of the Company of Jesus, established by us in our blessed City, and confirmed by us with the Apostolic authority, has composed certain Spiritual Instructions or Exercises, drawn from the holy Scriptures and the expe rience of the spiritual life, and reduced them to a method excellently adapted to move to piety the minds of the faithful ; and since the afore said Duke Francis has not merely learnt by report, brought from many places, but also ascertained by the clear proof of experience, as well at Barcelona, as at Valencia and at Gandia, that these Exercises are eminently useful and wholesome to Christ's faithful people, for spi ritual consolation and advance ; wherefore the same Duke Francis has caused an humble sup plication to be made to us, that, in order that the fruit of the aforesaid Spiritual Instructions and Exercises may be the more widely extended, and more of Christ's faithful people invited to use them with greater devotion, we would vouch safe of our Apostolic benignity to have them examined ; and if we found them worthy of ap probation and praise, to approve and praise them, and otherwise to arrange in a fitting
PRELIMINARY DOCUMENTS. XXX111
manner concerning the premises ; We, there fore, having had the said Instructions and Ex ercises examined, and having learnt by the tes timony and account of our beloved son John, of the title of St. Clement, Cardinal Priest, Bishop of Burgos, and Inquisitor of heretical pravity ; and of our venerable brother Philip, Bishop of Salucise, and Vicar-General in Spirituals of our said City ; as also of our beloved son Giles Fos- carari, Master of the Sacred Palace ; to us thereupon made ; that, being replete with piety and holiness, they are and will be highly useful and wholesome for the edification and spiritual advance of the faithful ; and having also due regard, not without reason, to the abundant fruits which IGNATIUS and the aforesaid Com pany by him instituted cease not to yield in every part of the Church of God, and to the very great help which the before-mentioned Exercises have furnished thereto ; receiving favourably such supplications, do, by the afore said authority, by the tenor of these presents, of our certain knowledge, approve, praise, and with the defence of this present writing fortify, the aforesaid Instructions and Exercises, and all and singular their contents ; exhorting very much in the Lord all and each of Christ's faith ful people of both sexes, wheresoever situated, that with a devout good will they will use these so pious Instructions and Exercises, and by them be taught. Giving permission also, that the said Instructions and Spiritual Exercises may by any bookseller, by the aforesaid IGNATIUS chosen, be freely and lawfully printed. Provided, how-
d
XXXIV PRELIMINARY DOCUMENTS.
ever, that, after the first Edition, they shall not be printed, either by such or by any other per son whomsoever, without the consent of the same IGNATIUS, or his successors, under pain of excommunication, and of 500 ducats to be ap plied to works of piety. And charging never theless all and singular Ordinaries of places, persons in ecclesiastical dignity, Canons of ca thedral and metropolitan churches, and the Vicars spiritual, general, and official of the Or dinaries of the same, wheresoever situated ; that they, or two, or one of them, do, personally, or by some other or others, assist any member of the aforesaid Company, or other persons con- corned, in regard of the before-mentioned Spi ritual Exercises, taking order effectually, by our authority, that they may peaceably have and enjoy the said concession and approbation ; not permitting them by any persons, contrary to the tenor of these presents, in any manner what soever to be molested ; restraining all im- pugners and obstinate persons by ecclesiastical censures and punishments, and other ready remedies of law, postponing appeals ; invok ing also to this end (if need be) the help of the secular arm ; The decree of our pre decessor Pope Boniface VIII, of happy me mory, concerning one, and that of the General Council concerning two, Diets, (provided that no one be drawn by authority of these presents beyond three,) and any other constitutions and ordinances apostolical, and other contrary de terminations whatsoever, or any privilege to any persons in common or separately, by the same
PRELIMINARY DOCUMENTS. XXXV
See, to the effect that they may not be inter dicted, suspended, or excommunicated, granted by Letters Apostolical which do not make full, and express, and word for word mention of such privilege, notwithstanding. And our will is, that the transcripts of the present letters, sub scribed by the hand of a Notary public, and sealed with the seal of any Prelate or person in ecclesiastical dignity, be regarded with entire confidence, and be acted upon, as well in judi cial proceedings, as out of them, in the same manner as if the original letters wero exhibited and shewn.
Given at Rome, at St. Mark's, under the fisherman's ring, on the last day of July, in the year one thousand five hundred and forty-eight ; of our Pontificate the fourteenth.
BLO. EL. FULGINEN.
II. THE TESTIMONIES
Of those to whom the censorship of the Exercises w.-:« committed.
IN THE FIRST TRANSLATION."
We have read all the contents arranged in this volume, and they have pleased us very much, and appeared eminently conducive to the salvation of souls. CARDINALIS BURGENSIS.
We give permission, that this Work, worthy of all praise, and very profitable for the Christian profession, may be printed.
PHILIPPUS VICARIUS.
[* With respect to the two Translations see the next following, with respect to the signatures the preceding Document.]
XXXVI PRELIMINARY DOCUMENTS.
Exercises so holy cannot but be of the greatest advantage to any one who applies himself to them. They are therefore to be embraced even with open arms. F. ^Eomius FOSCARARIUS,
Magisler Sacri Palatii.
IN THE SECOND TRANSLATION.
We have read these Spiritual Exercises, and they please us very much ; and we judge them worthy to be received and made much of by all followers of the orthodox faith.
CARDINALIS BURGENSIS. We give permission, that this Work, worthy of all praise, and very profitable for the Christian profession, may be printed.
PHILIPPUS VICARIUS.
Whereas the Christian religion cannot long sub sist without some Spiritual Exercises and Medi tations (for in meditation, saith the prophet, my soul burns up), I think none more suitable than these, which are undoubtedly the fruit of scriptural studies and long practice.
F. ^EGIDIUS FOSCARARIUS, Magister Sacri Palatii.
III. ONE OF THE COMPANY OF JESUS,
To the devout reader of the same Company, health in the Lord.
These Instructions and Spiritual Exercises, which, instructed less by books than by the unction of the Holy Ghost, by inward expe rience, and by the practice of the management
PRELIMINARY DOCUMENTS. XXXVH
of souls, our Father in Christ Master* IGNA TIUS OF LOYOLA, the Founder and Father- General of our Company, as has been said be fore, composed, have been translated from Spanish into Latin in two ways : one version rendered not merely sense for sense, but almost word for word ; the other (which appeared pre ferable) gave only sense for sense, but faithfully. When however these Exercises, in order to satisfy the devotion of some, and especially of the most illustrious Duke of Gandia, Francis of Borgia, who was desirous that they should be approved by the authority of the Apostolic See, they having also been already long (jampridem) approved everywhere by the spiritual advance of very many persons of every sort and condition (who by their means had gained or wonder fully increased the spirit of the Lord) ; when, I say, before the approbation of the Sove reign Pontiff, they were laid before the in tended censors for inspection, both transla tions were presented to them ; and although they were submitted to their entirely free cen sure, to add, to diminish, to change, as it should seem good in the Lord ; yet, without changing so much as a word, they approved both ver sions, as appears by their testimonies in the original manuscripts. As for the printing, I
[* In the Latin, " Magister" (or, as in the Douay Edi tion of 1586, " J/."); i. e. either Magister Artium, " Mas ter of Arts", as at Oxford ; or simply " Mr.", now Mister, formerly Master or Maister (compare the French Maitre for Maistre), i. e. Magister as a general term of respect.]
XXXVlli PRELIMINARY DOCUMENTS.
wish to inform thee, pious reader, that this work and labour has been spent, not on those by whom the Exercises will merely be read, but on those by whom they will be performed, or rather, be delivered to others. For since, in order to the attainment of abundant fruit, it is little to the purpose to have read, unless one has diligently exercised one's self in them, and has got a teacher who is versed in spiri tual things ; it is certain they have not been printed with the intention of being spread abroad among the people in general ; but, since it was too laborious, and accompanied with a great loss of time and expense, to write out by hand so many copies as were wanted for the uses of the Company itself, and in order that, avoiding variety and a multitude of errors (which are usually found in manuscripts), there might be a supply of copies of undoubted fide lity, this Work has been printed; but all the printed copies have been placed in the Com pany's power; for its own use, as we have said ; so that they can neither be sold, nor printed anywhere. Concerning these things, pious reader, if perchance they had not fully come to thy knowledge, being well acquainted with all the aforesaid particulars, I thought it my duty to inform thee. Farewell in the Lord. At Rome, August 8, 1548.
PRELIMINARY DOCUMENTS. XXXIX
IV. PLACES TO WHICH FROM DILIGENT COL LATION WITH THE SPANISH AUTOGRAPH ANNOTATIONS HAVE BEEN ANNEXED IN THIS LAST* EDITION.
The Committee of Fathers which was ap pointed in the Fifth General Congregation for the revision of the Directory of the Exercises, proposed more especially this, that before the Book of the Exercises were printed again, it ehould be diligently compared with the Spanish Autograph which is preserved at Rome, not for the purpose of substituting a new version, but in order that certain passages which in the Common Latin appeared somewhat obscure might be rendered conformable to it. Which when our Reverend Father had directed to be done, a diligent collation having been made, it was found that the Latin Edition differed in few things from the Autograph. Those there fore which appeared to be of little moment having been passed by, it was thought good that those places only should be noted in which the sense was judged somewhat obscure, or at least could be made clearer by this new render ing. And when all these had been diligently examined by our holy Father with the Fathers who assisted him ; in order that, on account of the reverence due to the Common Edition, it might not appear that it was being changed, it seemed better that all the places which were noted should be placed at the end of the Exer-
[* See the date at the end.]
xl PRELIMINARY DOCUMENTS.
cises, and be marked with certain signs of re ference (stellulis) which might answer to the places in which the alterations were made, in order that any one might be able the more easily to find the things which in this last Edi tion have been made conformable (to the Auto graph). And this labour, as we hope, will bring an increase of light to those who handle the Ex ercises, and be agreeable to all the Members of our Society, with whom the use of the Exercises ought to be most frequent.
At Rome, June 25, 1596.
By order of our Reverend Father-General,
JAMES DOMINIC, Secretary.
[Concerning these alterations see also the Translator's Advertisement.]
THE
SPIRITUAL EXERCISES
OF
^>r, Jgnatiutf of Hopola.
THE PKATER, Anima Christi.
SOUL of Christ, sanctify me.
Body of Christ, save me.
Blood of Christ, inebriate me.
Water of the side of Christ, wash me.
Passion of Christ, strengthen me.
0 good Jesu, hear me :
Within Thy wounds hide me :
Permit me not to be separated from Thee
From the malignant enemy defend me :
In the hour of my death call me,
And bid me come to Thee,
That with Thy Saints I may praise Thee
For ever and ever. Amen.
Cfje Spiritual
OF THK HOLY FATHER
SAINT IGNATIUS LOYOLA.
ANNOTATIONS
Affording some understanding with respect to the Spi ritual Exercises which follow ; for the help as well of him who is to give, as of him who is to receive them.
THE first annotation is, that by the name itself of Spiritual Exercises is understood any method of examining one's own con science ; also of meditating, contem plating, praying mentally and vocally, and, finally, of performing any other spiritual operations, as will be said hereafter. For as, to walk, to travel, and to run, are bodily exercises ; so also, to prepare and dispose the soul to remove all ill-ordered affec tions, and after their removal to seek and find the will of God with respect to the ordering of one's own life, and the salva tion of one's soul, are called Spiritual Exer cises.
The second is, that he who delivers to an other the order and method of meditating
B
Spiritual (£j;ernde0 of
or contemplating, should set forth faith fully the history of the meditation or con templation, going briefly through the chief points only, and adding merely a very brief exposition ; in order that he who is about to meditate, having taken first the foundation of the historical truth, may afterwards go over the ground and reason by himself. For the effect of this will be, that when he finds anything which may furnish something more of elucidation or of apprehension of the history, (whether this be effected by his own reasoning, or by divine illumination of the mind,) he will experience a more delightful taste and more abundant fruit, than if the matter itself had been more diffusely set forth and drawn out by another. For it is not the abundance of the knowledge, but the interior feeling and taste of the things, which is accustomed to satisfy the desire of the soul.
The third is, that, whereas in all the fol lowing Spiritual Exercises we use acts of the intellect when we reason, but of the will when we are affected, we must take notice that in the operation which belongs chiefly to the will, while we converse vocally or mentally with the Lord God or
Lopola.
His Saints, a greater reverence is required of us, than while by the use of the intellect we are employed rather in understanding. The fourth is, that, although to the fol lowing Exercises are assigned four weeks, answering to as many portions of the Ex ercises, each to each, viz., that in the nrst week the consideration may be concerning sins ; in the second, concerning the life of our Lord Jesus Christ up to his entrance into Jerusalem on Palm Sunday; in the third, concerning His Passion ; in the fourth, concerning His Resurrection and Ascension, adding the three methods of prayer ; yet these weeks are not to be so understood, as if it were necessary that each should contain seven or eight days. For since it happens that some are slower, others more ready, in attaining what they seek, (for instance in the first week contri tion, grief, and tears for their sins,) and that some are more or less agitated and tried by various spirits ; it is sometimes expedient that any week should be cut down * or extended, according to the nature of the subject matter. The whole time, however, of the Exercises is accus-
* In the fourth annotation, in the end, where we have — cut down, the sense will be clearer if we read — contracted.
Spiritual ^errtfieai of
turned to be concluded in the space of thirty days, or thereabouts.
The fifth is, that he who receives the Exercises is wonderfully assisted, if, coming to them with a great and liberal mind, he offers his whole desire and choice to his Creator, that, concerning himself and all that belongs to him, He may appoint that in which he may be able best to serve Him, according to His own good pleasure.
The sixth is, that he who gives the Exercises, if he perceives that the one who receives them undergoes no spiritual com motions of the mind, such as are consola tions or sadnesses, nor any agitations of different spirits, ought carefully to inquire whether he performs the Exercises them selves at the prescribed times, and in what way ; also, whether he observes diligently all the Additions ; and let an account be asked of each thing. Now, concerning Con solations and Desolations we shall speak further on, in the First Rules about the discerning of spirits; concerning the Ad ditions, in the end of the First Week.
The seventh is, that he who has the care of the exercising of another, if he sees him affected by desolation or temptation, ought to take care not to shew himself hard or austere to him, but rather to be mild
lopola.
and gentle, confirming his mind to act vigorously for the future, and having laid open the wiles of our enemy, to study to dispose him for consolation, as for a thing shortly to follow.
The eighth is, that concerning the con solations and desolations of him who is re ceiving the exercises, and concerning the wiles of the enemy, the Rules which are given in the two first weeks*, concern ing the distinguishing of various spirits, will be able to render service.
The ninth is, that when a person is to be exercised who is inexperienced in spi ritual things, so that it may happen that in the first week he may be troubled with some gross and open temptations ; when he has shewn already certain impediments to following out the service of God (such as are trouble, anxiety, shame, fear, on account of worldly honour), then he who is instructing him in the exercises must dispense with the Rules which belong to the second week, concerning the distin guishing of spirits, and use those only which are given in the first. For as much advantage as the other will gain from
* In the eighth annotation, where it is said — in the two first weeks, read— -for the two first weeks.
Spiritual demises of
these latter, so much damage will he re ceive from the former, on account of the subtilty and sublimity of the matter, which is above his reach.
The tenth is, that, if he who is being exercised is tossed by temptations having on their face the appearance of good, he must then be fortified by the aforesaid rules of the second week. For the enemy of the human race attacks by the appearance of good those, for the most part, who have already walked in the way of life which is called the illuminative, answering to the exercises of the second week, rather than in the other which is commonly called the /n/r<rftfiue, *and is comprehended by the exercises of the first week.
The eleventh is, that for him who is exercising himself in the first week, it is expedient to be ignorant what he is to do in the next ; and to labour strenuously to obtain what he then seeks, as if he were about to find no good afterwards.
The twelfth is, that he who is being ex ercised must be admonished, that as on each daily exercise, of the five to be described hereafter, the space of one hour
* In the tenth annotation, in the end, where we have — and is comprehended by, read — and answers to.
tttfif lopoFa*
ought to be spent ; he should always take care to find rest to his mind in this, that he is conscious that he has employed more rather than less time. For it is a . fre quent thing with the devil to labour that the space of time appointed for medi tation or prayer may be shortened.
The thirteenth is, that, whereas it is an easy and light thing, when consolation abounds, to go through with the hour; most difficult on the contrary when desolation happens ; for this reason, against tempta tion and desolation one must always con tend by prolonging the exercise beyond the prescribed hour, for the sake of over coming. For so we learn not only to re sist the adversary, but also to vanquish him.
The fourteenth is, that, if he who is engaged in the exercises is seen to be borne along with much consolation and great fervour, care must be taken that he does not bind himself by any promise or vow inconsiderately and precipitately made; and this must be so much the more diligently prevented, in proportion as he is seen to be of a more unstable disposi tion. Foralthough one person may rightly move another to enter into Religion, in
Spiritual demises of
which the vows of obedience, chastity, and poverty must be made; although, too, a work done by vow is more meritorious than one done without a vow, yet the greatest regard must be had to the pecu liar condition of the persons. Also it must be attentively considered, what ad vantage [help] or disadvantage [nm~ drance] may occur for the performance of what any one is about to promise.
The fifteenth is, that he who gives the exercises ought not to urge the other to poverty and the promise thereof more than to the opposite; nor to this rather than to that plan of life: for although out of the exercises it is lawful, and to be accounted meritorious, to persuade all those to embrace celibacy, religious life, and any other evangelic perfection, who from the consideration of their persons and conditions will probably be fit subjects ; yet it is far more suitable and better, in the exercises themselves, not to attempt it, but rather to seek the will of God, and wait until our Creator and Lord Himself communi cate Himself to the soul devoted to Him, and embracing it, dispose it to the love, praise, and service of Himself, as He knows to be most fitting. Wherefore, he who
lopola*
dictates the exercises must stand in a cer tain equilibrium, arid, the instrument apart, leave the Creator Himself to trans act the matter with the creature, and the creature with the Creator.
The sixteenth is, that, in order that our Creator and Lord Himself may work the more certainly in His creature, if the soul happen to be affected and inclined to any thing less right, one must struggle to the utmost and with one's whole powers to the contrary : as, for instance, if a man aspire to the getting of an office or benefice for the sake, not of the glory of God, or of the common salvation of souls, but only of his own advantage arid temporal affairs, then the affection ought to be impelled to the opposite by assiduous prayers and other pious exercises in which the oppo site is asked of God; that is to say, that he offer to God this mind, namely, that he seeks no longer such office or benefice, or anything else, unless God shall have so changed his former affection, as that he may no longer desire it, or possess it, for any other reason than the worship and honour of God.
The seventeenth* is very useful, namely,
* The seventeenth annotation should stand thus : "The
10 fZT&e Spiritual ^rrnerc of
that he who gives the exercises, although not wishing to inquire into and know the private thoughts and sins of the other, yet, being faithfully informed concerning the thoughts infused by various spirits, and which draw to greater or less good, should prescribe him some spiritual exercises, suited to the present necessity of the soul. The eighteenth is, that, according to the habit of him who is being exercised, ac cording (for instance) to his age, learn ing, or genius, the exercises ought to be adapted ; lest on one untutored, or weak, or delicate, those things be laid, which he cannot bear without inconvenience, much less undertake to his profit. In like man ner, according as it is in the mind of each to dispose himself, that must be im parted to him which may most help him. Therefore, to him who desires only to be instructed and brought forward to some step in which his mind may be at rest,
seventeenth, It is very useful that he who gives the ex ercises, although not intending to inquire into and know the private thoughts and sins of the other, should yet be faithfully informed concerning the various agitations and thoughts which various spirits infuse. For, having per ceived his greater or less advancement, he is able to prescribe him some spiritual exercises suited to the present necessitv of the soul.
loola* 11
may be given first the particular examina tion which is found below, then the general one, and at the same time the method of praying in the morning during half-an- hour, from the consideration of the com mands of God, and of mortal sins; con cerning which in its place below. He must be advised also to confess his sins every eighth day; and every fifteen days, or rather every eight, if his affection urge him, to receive the Sacrament of the Eucharist. This plan of exercise be longs properly to the more uninstructed or illiterate, to whom must also be ex pounded the several precepts of God and the Church; the mortal sins, with the five senses, and the works of mercy. Also if he who gives the exercises perceives the other to be of a weak nature and of little capacity, whence no great result and fruit can be hoped, it will be better to prescribe him some of the said lighter exercises up to the confession of sins ; afterwards to give him some examinations of conscience, and a plan of more fre quent confession, in order that by these means he may be able to preserve the pro ficiency or gain, which his soul has already obtained. But he will not go on to rules
12 Cbe Spiritual Cjcmisce of
concerning elections, or any other ex ercises than those of the first week; espe cially when there are present others who may be exercised with more fruit, and the shortness of time does not admit of his doing everything for all.
The nineteenth is, that to a man occu pied with public or other useful business, whether he be furnished with genius or with learning, having an hour and a-half each day for undertaking some exercises, must be expounded first for what end man was created: then for half-an-hour the particular examination, afterwards the ge neral one, with the mode of confessing rightly, and of receiving the holy Sacra ment, may be given him ; with the direction also, that in the morning, during three days, he meditate one hour concerning the first, second, and third sin, as is taught below. Afterwards for three more days, during the same hour, concerning the inquest of sins; for as many more, concerning the Punishments which answer to sins.
He must also have dictated to him, within the whole time of the above three medi tations, those ten Additions which are found in the end of the first week.
The same plan of meditation will have to
j?t. Jgnatitta Lopola. 13
be observed with regard to the mysteries of our Lord Jesus Christ which is fully ex plained below in the Exercises themselves. The twentieth is, that to hirn who is more free from business, and desires to gain the greatest possible spiritual fruit, all the exercises are to be given in the same order in which they proceed (and indeed it is expedient to write down the heads of the matters, lest they escape the memory) ; in which, according to the more usual success, he will make the greater pro gress in the spiritual life, in proportion as he withdraws himself the more from all his friends and acquaintance, arid from all solicitude about human affairs ; as if he mi grate from his former habitation into some more secret house or cell, whence he may freely and safely go out to hear the morn ing sacrifice of the Mass*, or the office of Vespers, when he pleases, without the interruption of any acquaintance. From which local retreat, indeed, among many other advantages, these three especially arise : — the first, that by the exclusion of his friends and acquaintance, and of affairs
* [Ad matutinum sacrum Missce. — In some editions (not in that printed at Douay in 1586) we have, contrary to the of the original, ad matutinum, sacrum MissceJ]
sense
14 Cfce Spiritual dfrcrdficc of
less well ordered for the service of God, he attains before God no small merit: — the second, that, by means of a retreat of this kind, his intellect being less drawn in different directions than before, and his whole thought being collected and reduced to one thing, — namely, to obeying God his Creator, and consulting the salvation of his soul, he uses his natural powers in a freer and more unencumbered way in seeking what he so much desires : — the third, that by how much the more the soul finds herself separate and solitary, by so much the fitter she renders herself for seeking and attaining her Creator and Lord ; to Whom, moreover, by how much the nearer she approaches, by so much the better she is disposed for the reception of the gifts of the Divine goodness.
STffnattug Hopola. 15
CERTAIN
SPIRITUAL EXERCISES,
By which a man is directed in order that he may be able
to conquer himself ; and, with a determination free
from hurtful affections, fix the plan of his life.
In the first place, in. order that by exercises of this kind, as well he who gives as he who receives them may be profited, it must be presupposed that every pious Christian ought with a more ready mind to put a good sense upon an obscure opinion or proposition of another than to condemn it; but if he can in no way defend it, let him inquire the meaning of the speaker, and if he think or mean wrongly, correct him kindly ; if this suffice not, try all suitable means by which he may render him sound in meaning and safe from error.
16 Cfte Spiritual Cfrmifiicfi of
THE BEGINNING OR FOUNDATION.
Man was created for this end, that he might praise and reverence the Lord his God, and, serving Him, at length be saved. But the other things which are placed on the earth were created for man's sake, that they might assist him in pursuing the end of his creation : whence it follows, that they are to be used or abstained from in proportion as they profit or hinder him in pursuing that end. Wherefore we ought to be indifferent towards all created things (*in so far as they are subject to the liberty of our will, and not prohibited), so that (to the best of our power) we seek not health more than sickness, nor prefer riches to poverty, honour to contempt, a long life to a short one. But it is fitting, out of all, to choose and desire those things only which lead to the end.f
* In the Foundation, where it is said — in so far as they are subject to the liberty of our will, it would be said more clearly from the autograph — in so far as it is left to the liberty of our will.
t At the end of the Foundation, where we have — which lead to the end, it should be read — which lead us to the end for the sake of which we were created.
iti0 lopola. 17
DAILY AND PARTICULAR EXAMINATION,
Embracing three times, fitted for the disposing of one's self, and a two-fold sifting.
The first time is that of the morning ; in which a man ought, as soon as he rises from sleep, to propose the diligent guard ing of himself concerning some particular sin or fault, from which he desires to amend himself.
The second is, that of the afternoon ; in which he must ask of God the grace to be able to remember how often he has fallen into that particular sin or fault, and beware of it for the future : then let him perform the first sifting, asking account of his soul concerning the sin or fault already spoken of, and, running through the several past parts of the day, from the hour in which he rose down to the pre sent, how many times he has committed it, and mark so many points in the first line of the figure represented below. Which being finished, let him propose again through the remaining space of the day to restrain himself with greater diligence.
The third time will be that of the even ing; in which, after the hour of supper, the second sifting will have to be made,
c
18 (T()e Spiritual 6r.mtfitfi of
by running through in like manner the several hours which have elapsed from the former to the present examination ; and in the same way remembering and enumer ating the times he has been in fault, he will mark the same number of points in the second line of a figure like the one belosv, prepared for the purpose.
Four Useful Additions For the easier and quicker extirpation of any sin or fault,
The first is, that as often as one has been guilty of that kind of sin or fault, putting his hand to his breast, he grieve for his fall, which may be done, even when others are present, without their per ceiving it.
The second is, that at night, having counted and compared together the points of the lines, of which the upper is assigned to the first, the lower to the second ex amination, he observe whether from the former to the latter any amendment have intervened.
The third is, that he compare together the examinations of the second and the preceding day, considering whether any amendment has taken place in him.
STffnatttta lopola. 19
The fourth, that, comparing together in like manner the examinations of two weeks, he take account of the amendment made or omitted.
Also it must be noted, that, of the fol lowing figures, the first, which is loii^vr than the rest, is assigned to the first day, say the Sunday; the second, which is a little shorter, to the Monday ; and so in succession, it being reasonable that the number of faults should decrease daily.
GENERAL EXAMINATION OF CONSCIENCE,
Most useful for the cleansing of the soul, and the confession of sins.
It is presupposed that there happen to a man three kinds of thoughts; — the first arising from his own proper motion, but the other two coming from without,
20 C&e Spiritual ^crctfirs of
namely, from the suggestion of a good or evil spirit.
Concerning Thought.
In two ways is merit drawn from evil thought in the matter of mortal sin, con cerning which kind of thought we here speak.
By the first, when there is suggested a thought concerning committing a mortal crime, but by resisting immediately it is overcome.
By the second, when an evil suggestion of this kind having been repelled once and again, and returning every now and then, a man continually resists, until it be quite beaten out ; which kind of victory de servedly excels the other.
But a man sins lightly when upon the thought of mortal sin which has arisen he dwells some little, as it were listening, or when he is affected passingly by any plea sure of sense, or shows himself negligent in repelling it.
But mortal sin is received by thought in two ways.
First, when to the thought of sin con sent is in any way given.
Secondly, when that sin is completed in
loola. 21
deed : and this is more grievous than the other, for three reasons, namely; on ac count of the greater length of time ; on account of the more intense action ; and on account of the greater number scan dalized or injured.
Concerning Words.
By word also is God in many ways offended; as in blasphemy, in swearing. For we must not swear, either by the Creator or by any creatures, unless with the concurrence of these three things — truth, necessity, and reverence. Moreover necessity is to be understood, not of the affirmation of whatever is true, but of that only which is of importance concern ing some spiritual, corporal, or at least temporal advantage. By reverence we mean, when he who mentions the name of God uses consideration, that to God the Creator and Lord due honour may be given.
It must be understood, however, that although an oath by the Creator, taken rashly or vainly, is a more grievous sin than one by the creature, it is nevertheless more difficult to swear lawfully, observing the due circumstances which we have men - tioned, by the latter than by the former.
22 (E&c Spiritual Cjcmtscfi of
First, because in making mention of the creature in an oath, we are not so much stirred up or rendered attentive to swear from truth and necessity, as when we name the Creator of all things.
Secondly, because we are far less forci bly moved to give God honour with rever ence, by the mention of the creature, than by that of God the Creator Himself. Where fore to swear by creatures is allowed rather to the perfect, than to those of the duller or the more ordinary sort; since the perfect, by the continual use of con templation and by the illumination of the understanding, consider more closely, and discover that God exists as to His essence, presence, and power in every creature; whence they are better prepared than others who are not yet advanced to that point of perfection, to give Him due rever ence in an oath.
Thirdly, because, if the creatures were too frequently named for the confirmation of an oath, there would be danger of idola try ; a thing more to be feared for the im perfect than for the perfect.
We must avoid, moreover, among the other sins of speech, idle words; such as all those must be understood to be, which
ittfi JLopola* 23
profit neither the speaker nor any other, nor are even uttered with the intention of doing service. But, on the other hand, no such words are by any means to be accounted idle, as concern the good of one's own or another's soul, body, or even temporal advantage, or at least are directed by the speaker's mind to some thing of the kind, even though a man speak concerning matters foreign to his own plan of life, as if a religious speak concerning wars or trading. But from speech ordered to a good end there arises merit ; while that which is directed to a bad one, or uttered idly, begets sin.
Sins of the mouth are also, lying, false testimonies, detraction. For we must not be guilty of detraction- or finding fault against any one. For by revealing any one's mortal sin, which is not public, with a bad intention, or grievous damage of another's good fame, a mortal sin is also committed; by revealing a venial one, only a venial one is committed. Moreover, as often as we make known another's fault or defect, we show at the same time our own fault and defect. But where the intention is right, it will be lawful to speak concerning one's neighbour's fault in two ways.
Cf)e Spiritual e^rctficg of
First, when it is public, as prostitution, or a thing which has been condemned judicially, or is pernicious, as on account of public error corrupting the minds of those with whom we live.
Secondly, when the secret crime of any one is told to another by whose assistance he may be delivered from his sin, provided there appear some probable reason or con jecture that such will be the case.
Among the sins of the mouth might be set down also derisions, insults, and other things of that kind, which he who gives the exercises will be able to pursue as he shall judge requisite.
Concerning Deeds.
Placing before one's eyes the ten com mandments of God, with the precepts of the Church, and the directions of those in authority, or superiors, we must account that whatever is done contrary to any of these is a sin; lighter, however, or more grievous, according to the different ways of sinning, and the different habits of those who sin. Now, we consider as belonging to the directions of Superiors the Bulls or Indults of the Popes, which are accustom ed to be granted and promulgated for the
. Sfftwtfog Lopola. 25
expulsion of unbelievers or the peace of Christians ; by which Christ's faithful peo ple are invited to confession of sins and the reception of the holy Eucharist. For indeed he sins not lightly, whoever dares to despise and transgress such pious ex hortations and appointments of the Rulers of the Church.
A Method of General Examination, comprehending Five Portions or Points.
The first point is, that we must thank the Lord our God for the benefits we have received.
The second, that we ought to intreat grace for the knowledge and expulsion of our sins.
The third, to ask account of our soul concerning the sins committed during the present day, searching through the several hours from the time when we rose. And first, indeed, concerning thought; then concerning speech and deed; in the same order in which it was laid down in the particular examination.
The fourth, to ask pardon concerning our faults.
The fifth, to propose amendment with the grace of God ; — and after all the above to say the Lord's prayer. Pater noster.
26 (Lf)c Spiritual (Sjrerciaefi of
THE USE OF GENERAL CONFESSION AND OF COMMUNION.
From a general confession voluntarily made, among many other advantages are gained these three.
The first, that, although he who con fesses at least once every year is by no means obliged to make a general confes sion of this kind, yet the person himself who makes ifc gains much more advantage and merit, on account namely of the sor row for his sins, and for the wickedness of liis past life, which he thus feels more vehemently.
The second, that having seen, by means of the spiritual exercises, much more clearly than before, the nature and wick edness of sin, he will gain so much the greater advantage and merit.
The third, that it is reasonable to ex pect that he who has thus rightly con fessed, and is thus rightly disposed, will be much better prepared for the reception of the Eucharist, which conduces in the highest degree both to the expulsion of sin, and to the preservation and increase of grace received.
And this general confession will be best placed after the exercises of the first week.
27
THE FIRST EXERCISE,
Of meditating according to the three powers of the mind concerning sin of three kinds ; containing a preparatory prayer, two preludes, and three leading points, with one colloquy.
The preparatory prayer is that whereby we ask grace of the Lord, that all our powers and operations may tend sincerely to His glory and worship.
The first prelude is a certain way of con structing the place [or scene] ; for which it must be noted, that in every meditation or contemplation about a bodily thing, as for example about Christ, we must form, according to a certain imaginary vision, a bodily place representing what we con template; as the temple, or a mountain, in which we may find Christ Jesus, or the Virgin Mary, and the other things which concern the subject of our contemplation.
But if the subject of meditation be an incorporeal thing, as is the consideration of sins now offered, the construction of the place may be such as if by imagina tion we see our soul in this corruptible body, as confined in a prison ; and man
28 (Efjc Spiritual demises nf
himself, in this vale of misery, an exile among brute animals.
The second prelude will be to ask of the Lord the thing I earnestly desire, accord ing to the subject of the proposed contem plation : for example, if I am to meditate concerning the Resurrection of Christ, I must ask for joy wherewith I may rejoice together with Christ rejoicing : but if con cerning the Passion, let me ask tears, pains, and anguish, in order that I may suffer together with Christ suffering. In the present meditation, therefore, I ought to ask for my own shame and confusion, re flecting how many human beings have been damned on account of even one single mortal sin, and that I have so often de served damnation by sinning.
It must be noted further, that every meditation or contemplation must be pre ceded by both the preparatory prayer arid the two preludes ; but the prayer is always made in the same manner, whereas the preludes are different according to the difference of the subjects.
The first point will be to exercise my memory concerning the first sin of all, which was that committed by the Angels, applying immediately the reasoning power
tttfi lopola, 29
of the understanding, and the motion of the will, stirring me up to consider and understand those things by which 1 may be utterly ashamed and confounded, com paring the single sin of the Angels with so many of mine : whence I may gather, since they, for a single crime, were given over to hell, how often I myself have deserved the same punishment. We say therefore, that one must draw into the me mory, how the Angels having been created in the beginning in the state of grace, but not being willing by the liberty of the will (which was necessary for the consum mation of blessedness) to give their Creator reverence and obedience, but on the con trary growing proud against Him, were turned from grace to wickedness, and from Heaven precipitated to Hell. Accordingly we must examine, by the office of the un derstanding, more accurately concerning these things, and at the same time strive more earnestly to excite the affections of the will.
The second point is, to exercise the same three powers concerning the sin of our first Parents, which we shall call the second, going over by the memory, how long a penance they underwent on ac-
30 CLljc Spiritual demises of
count of it ; how great a corruption has invaded the human race; how many thou sands of human beings have been thrust down to hell. We must remember, that is to say, how Adam, made of the clay of the earth in the plain of Damascus, and placed in a terrestrial Paradise, and Eve, formed from one of his ribs, when they had been forbidden to eat of the fruit of the tree of the knowledge of good and evil, and had eaten notwithstanding ; after their sin were immediately cast out of Paradise ; and being clothed in skins, and deprived of their original righteousness, dragged out the remainder of their life in penance, in the greatest labours and miseries. Concerning these things also we must use the reasoning of the intellect and the affections of the will, as before.
The third is, that we exercise ourselves in like manner concerning any particular mortal sin (we shall call this the third sin, in order to distinguish it from the two above mentioned), considering that by such a sin, even but once committed, many perhaps have been thrust down to hell ; and that besides, an almost count less number, for sins fewer and lighter than mine, are perhaps being tormented
31
with everlasting punishments. Whence it must be turned over in the memory, how great is the grievousriess and wickedness of sin, which offends God the Creator and Lord of all. We must reason, also, that everlasting punishment is justly inflicted on sin, as being committed against the infinite goodness of God. Lastly, the affections are to be stirred up, as has already been said.
The colloquy will be made by imagining Jesus Christ to be present before me, fixed on the cross. Let me, therefore, inquire with myself the reason why He, the infinite Creator, vouchsafed to become a creature, and from eternal life to corne to temporary death because of my sins. Let me also call myself to account, in quiring what worthy of mention I have hitherto done for Christ, what I am doing now," or ought to do. And, looking upon Him thus affixed to the cross, let me give utterance to such things as my mind arid affection shall suggest.
Moreover, it is the property of the col loquy to be made similarly to the language of a friend to a friend, or of a servant to his Lord; now by asking some favour, now by accusing myself of some fault;
Cjje Spiritual (frmwefi of
sometimes by communicating my own affairs of any kind, and asking counsel or help concerning them. Last of all, let the Pater noster be said.
THE SECOND EXERCISE.
Is a meditation concerning sins ; comprehending, after
the preparatory prayer and two preludes, five
articles or points, with a colloquy at the end.
The preparatory prayer is the same as above.
The first prelude requires the same construction of the place as in the pre ceding meditation.
And the latter will be made by asking what we here seek ; that is to say, in tense grief concerning sins, with abundant weeping.
Let the first point be, a certain inquest by which the sins of one's whole life are recalled into the memory, the person going through, step by step, and examining the several years and spaces of time. In which thing we are assisted by a threefold sum ming up, by considering, that is to say, the places where we have lived, the various modes of intercourse we have had with others, and the different kinds of offices or occupations in which we have been en gaged. %
t. Jcptattus lopola. 33
The second is, to weigh the sins them selves, how great is the foulness and wickedness of each on account of its own nature, even though it had not been pro hibited.
The third is, to consider myself, who or of what kind I am, adding comparisons which may bring me to a greater contempt of myself; as if I reflect how little I. am when compared with all men ; then what the whole multitude of mortals is, as compared with the Angels and all the Blessed : after these things I must con sider what, in fact, all creation is in compa rison with God the Creator Himself : what, now, can I, one mere human being, be? Lastly, let me look at the corruption of my whole self, the wickedness of rny soul, and the pollution of my body ; and account myself to be a kind of ulcer or boil, from Avhich so great and foul a flood of sins, so great a pestilence of vices, has flowed down.
The fourth is, to consider what God is, Whom I have thus offended, collecting the perfections which are God's peculiar attributes and comparing them with my opposite vices and defects; comparing, that is to say, His supreme power, wisdom,
D
34 Clje Spiritual 6j:ercu$efi of
goodness, and justice, with my extreme weakness, ignorance, wickedness, and ini quity.
The fifth, to break forth into excla mation, from a vehement commotion of the feelings, admiring greatly how all creatures (going over them severally) have borne with me so long, and even to this time preserved me alive ; how the angels, bearing the sword of the divine justice, have patiently borne with me, guarded me, and even assisted me with their prayers; how the saints have inter ceded for me; how the sky, the sun, the moon, and the other heavenly bodies, the elements, and all kinds of animals and productions of the earth, in place of the vengeance due, have served me ; how, lastly, the earth has not opened and swallowed me up, unbarring a thousand hells, in which I might suffer everlasting punishments.
Lastly, this meditation must be con cluded by a colloquy, in which I extol the infinite mercy of God, giving thanks to the best of my power, that He has pre served my life up to this day; whence proposing for the future the amendment of myself, I shall say once Pater noster.
Lopola. 35
THE THIRD EXERCISE
Will be only a repetition of the first and second, together with three colloquies.
After the preparatory prayer and two preludes, must be repeated the preceding two exercises, marking the points or places in which we felt a greater consolation, de solation, or spiritual affection of any other kind; and upon these we must remain longer and more diligently. Then, spi ritual movement occurring to us, we shall come to the three colloquies which folio \v.
The first colloquy is made to our Lady, the Mother of Christ, by asking her inter cession with her Son, and the gaining of grace necessary to us for three things: first, that we may feel the inward know ledge and detestation of our sins; se condly, that, acknowledging and abhorring the perverse order of our actions, we may correct it, and rightly order ourselves ac cording to God; thirdly, that, perceiving and condemning the wickedness of the world, we may recover ourselves from worldly and vain things. These things having been finished, let A ve Maria be said once.
Let the second colloquy be made in a like manner to Christ our Lord and Me-
36 C5e ^ptritunl (Ermtsefi of
diator, that He would obtain for us those same things from the Eternal Father. At the end will be added the prayer which begins, Anima Christi.
The third is to be made, going on in the same order, to God the Father, that He would grant us this three-fold grace ; and at the end Pater noster is to be said once.
THE FOURTH EXERCISE
Consists of the repetition of the third.
>uch a repetition is laid down, as a kind of rumination on those things on which I meditated in the former exercises ; that, by calling them to mind in continued suc cession, the understanding may the more easily go over the ground without turning aside. The same three colloquies will have also to be added.
TIIK FIFTH EXERCISE
Is a contemplation concerning hell ; and contains, after
the preparatory prayer and two preludes, five points,
and one colloquy.
The preparatory prayer does not differ from that above. The first prelude is here the forming of the place ; which is
37
to set before the eyes of the imagination the length, breadth, and depth of hell.
The second consists in asking for an inti mate perception of the punishments which the damned undergo ; that, if at any time I should be forgetful of the love of God, at least the fear of punishment may re strain me from sins.
The first point is, to see by the imagi nation the vast fires of hell, and the souls inclosed in certain fiery bodies, as it were in dungeons.*
The second, to hear in imagination the lamentations, the howlings, the excla mations, and the blasphemies against Christ and His saints, thence breaking forth.
The third, to perceive by the smell also of the imagination, the smoke, the brim stone, and the stench of a kind of sink or filth, and of putrefaction.
The fourth, to taste in like manner those most bitter things, as the tears, the rot tenness, and the worm of conscience.
The fifth, to touch in a manner those
* In the first point — and the souls inclosed in certain fiery bodies, as it were in dungeons ; it should be said — and the souls inclosed as it were in certain fiery bodies, as
C&c ^ptrttttal <EftvtM& of
iires by the touch of which the souls themselves are burnt.
Meanwhile, making a colloquy with Christ, their souls must be brought before the mind who have been damned to the pains of hell, either because they would not believe the coming of Christ, or, al though they did believe, yet did not live conformably to His precepts; and that, either before the coming of Christ, or during the time in which Christ lived in this world, or subsequently to that time. Lastly, the greatest thanks must be given to the same Christ, that He has not per mitted me to fall into any such destruc tion, but rather has followed me up even to this day with so great love and mercy. An end will be made by saying Pater noster.
If he who gives the exercises shall think it expedient for the advancement of those who are being exercised, to add to these meditations others, as concerning Death and the other punishments of sin; con cerning Judgment, &c., let him not think
. Jffnatittd lopola. 39
himself prohibited, although they be not set down here.*
As to the time of the exercises, it must be so distributed that the first may be per formed at midnight ; the second in the morning as soon as we are up ; the third before or after the sacrifice of the mass, before we have taken food ; the fourth about the hour of vespers ; the fifth in the hour before supper. Which distribu tion of time is the same for each of the four weeks : it may howrever be varied, and either increased or diminished, ac cording as the age of each, his disposition of mind or body, or the complexion of his nature itself, helps him for the performance of the said five exercises.
ADDITIONS
Which are very useful for the better performance of the exercises, and for "finding the things, which are desired.
The first is, that after lying down, before sleep, I think for a short space of time, during which the Angelic Salutation
[* This paragraph is not found in the original Spanish, but is a note of the Latin interpreter's. It is certain, however, that both St. Ignatius himself, and the Fathers taught by him, were accustomed to add such medita tions.]
40 CT(je Spiritual (Kjrmtfiefii of
might be said once, concerning the hour at which I shall have to rise, and concerning the exercise I have to per form.*
The second, that, when awake, imme diately excluding all other thoughts, I apply my mind to that which I am about to contemplate in the first exercise, the exercise of midnight; and that, for the sake of the greater shame and confusion, I set before me an example of this kind : how some soldier might stand before his king and the court, ashamed, anxious, and confounded ; having been convicted of having grievously offended against the king himself, from whom he had previously received very many and great favours and presents. In like manner, in the second exercise, thinking over how much I have sinned, let me imagine myself to be bound with chains, and presently about to be placed before the Supreme Judge, as any criminal guilty of death, bound with iron fetters, is ordinarily led to the tribunal. Engaged, therefore, with these
* In the first Addition, where it is said — and concern ing the exercise I have to perform; it would be said ac cording to the Autograph — briefly going over in my mind the points of the exercise I have to perform.
Lopola. 41
or other thoughts, according to the nature of the things to be meditated upon, let me put on my clothes.
The third, that, while yet separated by one or two paces from the place of my coming meditation, raising my mind for a short time, during which the Lord's Prayer might be gone through, I think of my Lord Jesus as present and see ing what I am about to do; to whom I must exhibit reverence with an humble gesture.
The fourth is, to set about the contem plation itself, now kneeling on the ground, and lying on my face or on my back ; now sitting or standing ; and composing my self in the way in which I may hope the more easily to attain what I desire. In which matter these two things must be attended to : the first, that if on my knees, or in any other posture, I obtain what I wish, I seek nothing further. The second, that on the point in which I shall have attained the devotion I seek, I ought to rest, without being anxious about pass ing on, until I shall have satisfied myself.
The fifth, that, after the completion of the exercise, sitting or walking, for about a quarter of an hour, I consider with my-
42 C&e Spiritual errrcietfi of
self how my meditation or contemplation has succeeded ; and if badly, examine the reasons, with repentance and purpose of amendment ; but if well, give thanks to God, intending to observe the same method for the future.
The sixth, that I avoid those thoughts which bring joy, as that of the glorious Resurrection of Christ; since any such thought hinders the tears and grief for my sins, which must then be sought, by calling to mind rather Death or Judgment.
The seventh, that, for the same reason I deprive myself of all the brightness of the light ; shutting the doors and windows so long as I remain there,* except while I have to read or take my food.
The eighth, that from laughter, and words exciting laughter, I especially ab stain.
The ninth, that I direct my eyes on no one, unless the occasion of saluting or taking leave require it.
The tenth, that I add some satisfaction, or penance. And this is divided into in terior and exterior. The interior is, grief for one's sins, with a firm purpose to be ware for the future, as well of them as of
[ * Instead of — there, the Autograph has — in my chamber.]
. Jffnatma LopoU, 43
all others. The exterior is the fruit of the interior; namely, some chastisement for the sins one has committed; which may be performed in three ways more especially.
First, in respect of food ; by withdraw ing some things, not merely superfluities (for this belongs to temperance, not to penance), but also suitable aliments: and the more one withdraws, the better one does ; avoiding, however, the injury of one's constitution, or any serious weak ness or infirmity.
Secondly, concerning the manner of one's sleep and lying ; by withdrawing not soft or luxurious things alone, but also others which are suitable, so far as one may without serious danger to life or health. For which reason, nothing must be diminished from necessary sleep, unless for a short time, in order to moderate a cus tom (if any one has it) of sleeping too much.
Thirdly, concerning the flesh itself; that it may feel the infliction of pain, by the application and wearing of haircloth, ropes, or iron bars ; or the application of strokes or blows, or the use of other aus terities. In all which things, however, it seems more expedient that the sense of
44 C&c Spiritual ^erctficfi of
pain should be in the flesh alone, and not penetrate the bones, with the danger of in jury to the health. Wherefore, we should use in preference whips made of small cords, which hurt the outward parts, and not those within, so as to injure the health.
Moreover, these four things must be noted. Concerning penance, first, that the use or effect of external repentance is three-fold ; namely, that some satisfaction may be made for past sins; that a man may conquer himself, bringing his infe rior nature, which is called sensuality, into greater subjection to the superior, that is, to reason. Lastly, that we may seek and obtain some gift we desire of the Divine grace, such as an inward con trition of the heart for sins, and an abund ance of tears, either for them, or for the sufferings and pains of the Passion of Christ, or the solution of any doubt which afflicts us.
The second, that the first two additions suit those exercises alone which are per formed in the middle of the night, and about dawn. And the fourth is never to be practised in church, or before others, but only at home and secretly.
Thirdly, that when he who is being ex-
lopoln. 45
ercised does not attain the affection sought, as grief or consolation, it is expedient every now and then to change the plan of food and sleep, and the other kinds of penance ; so as that we follow one penance for three days, and for the next two or even three days leave it off; according as by different persons more or less penance must be performed.
Moreover, since we often omit penances of this kind from fleshly affection or erro neous judgment, as though our natural constitution were unable to bear them without great damage to the health ; and sometimes, on the other hand, exceed the just measure of penance, trusting too much to the strength of the body ; by changing, as has been said, the kinds of penance, and taking and leaving them by turns, it generally happens that the most merciful Lord, who most perfectly knows our nature, enables each to discover that which suits him best.
The fourth, that the particular exami nation be directed to the removal of the faults and negligences which are accus tomed to creep in as respects the exercises and additions ; which must be observed through the three other following weeks also.
46 ®de &{itritnal <5tmi0t8 of
THE SECOND WEEK.
A contemplation of the kingdom of Jesus Christ, from
the likeness of an earthly king calling out his subjects
to war.
The preparatory prayer will be made in the way mentioned above.
The first prelude for the construction of the place will now be, to imagine that we see the synagogues, villages, and towns, through which Christ passed preaching ; and so concerning other places.
The second, relating to the obtaining of grace, will here be, to ask of God that we may not be deaf when Christ calls us ; but be ready to follow and obey.
Let the first point be, to place before my eyes a human king, chosen of God, whom all Christian princes and people are bound to reverence and obey.
The second, to imagine that I hear that king speaking to all his subjects : "I pro pose to subject to my power all the coun tries of the unbelievers. Whosoever, therefore, chooses to follow me, let him be prepared to use no other food, clothing, or other things, than what he sees me use.
47
He must also persevere in the same labours, watchings, arid other difficulties with me, that each may partake of the victory and felicity in proportion as he shall have been a companion of the labours and troubles."
The third is, to consider what his faith ful subjects ought to answer this most loving and liberal king, and how promptly to offer themselves prepared for all his will. And, on the other hand, if any one did not hearken, of how great reproach he would be worthy among all men, and how worthless a soldier he would have to be accounted.
The second part of this exercise, con sists in drawing a comparison between the said king and our Lord Jesus Christ, con cerning these three points :
First, we shall thus apply the example : if that earthly king, with his warlike call ing forth, is worthy to receive attention and obedience, how much more worthy is Christ, the Eternal King, and conspicuous to the whole world, Who invites each to Himself in these words : " This is My most just will, to claim to Myself the dominion of the whole world, to conquer all My enemies, and so to enter into My Father's glory. Whoever then desires to come
48 (Lljc Spiritual <£j:ernfifo of
thither with Me, he must needs labour with Me; for the reward will be according to the labour."
The second, we shall reason, that there will be no one of a sound mind, who will not most eagerly offer and dedicate himself entire to the service of Christ.
Thirdly, it must be judged, that they who shall think good to be altogether sub jected to the obedience of Him, will offer, not merely themselves for the endurance of labours, but also some greater and more illustrious offerings, conquering the rebel lion of the flesh, of the senses, and of the love of self and the world ; whence each will answer to the following effect :
" Behold, 0 Supreme King and Lord of all things, I, though most unworthy, yet, relying on Thy grace and help, offer my self altogether to Thee, and submit to Thy will all that is mine ; testifying before Thine infinite goodness, as also in the sight of Thy glorious Virgin Mother, and of the whole court of heaven, that this is my mind, this my desire, this my most certain determination, that (so it turn to the greater advancement of Thy praise and my obedience) I may follow Thee as closely as possible, and imitate Thee in
ms Lopola. 49
bearing all injuries and adversities with the true poverty, both of spirit, and also of goods; if (I say) it please Thy most holy Majesty to choose and receive me to such a state of life."
This exercise will be performed twice in the day ; in the morning as soon as we are up, and in the hour preceding dinner or supper.
In this second and the following weeks, it will be useful to read something every now and then from the Gospel, or some other pious book, as the " Following of Christ" and the Lives of the Saints, &c.
THE FIRST MEDITATION OF THE FIRST DAT
will be concerning the Incarnation of Christ ; containing
a preparatory prayer, three preludes, and three points,
with one colloquy.
The preparatory prayer differs nothing from the preceding ones.
The first prelude is, to bring forward the history of the matter to be contemplated ; which will here be, how the three Divine Persons looking upon the whole surface of the earth covered with men, who were descending into Hell, decree in the eter nity of their God-head, that, for the sal vation of the human race, the Second
E
50 CJje Spiritual Certifies of
Person should assume the nature of man ; whence, the pre-determined time arriving, the Archangel Gabriel is appointed a messenger to the blessed Virgin Mary, as will be said below in the Mysteries of the Life of Christ.
The second relates to the composition of the place, which will be an imaginary vision, as if the whole circuit of the earth, inhabited by so many different nations, lay open before the eyes. Then in one particular part of the world, let the cottage of the blessed Virgin, situated at Nazareth, in the province of Galilee, be beheld.
The third contains the asking of grace, that I may know intimately how the Son of God became man for my sake, that I may love Him the more ardently, and henceforth follow Him the more care fully.
It must be noted here, that as well the preparatory prayer as the three preludes are made in like manner through the whole week, and the following weeks which remain; the preludes only being varied [in form] according to the difference of the subjects.
The first point is, that I view all the
Jfct. 3Tffnatro0 iLopola. 51
persons concerned; and first, the human beings living on the face of the earth, so different in manners, gestures, and actions ; some white, and others black ; some enjoying peace, arid the rest dis turbed by wars; this one weeping, and that one laughing ; one well, another ill , many being born, and many, on the other hand, dying ; with other varieties almost innumerable.
Next must be contemplated the three Divine Persons, from Their royal throne, looking upon all the races of men, living as blind on the surface of the earth, and descending to Hell.
Afterwards, we shall consider the Vir gin Mary with the Angel saluting her; always applying something thence to our selves, that from such consideration we may derive some fruit.
The second point is, to perceive by the inward hearing what all the Persons are saying, as what the men are saying, who on earth are conversing together, blas pheming, reviling each other ; what the Divine Persons are saying, Who, in Hea ven are speaking to each other concerning the redemption of the human race ; what the Virgin and the Angel are saying, who;
C&c Spiritual demises of
in a little cell, are conversing on the Mys tery of the Incarnation. By reflecting on all which things, or making some ap plication of them to myself, I shall study to gather some fruit from each.
The third, following naturally, will be, to consider at the same time the actions also of the persons ; as, for instance, how mortal men are treating one another with enmity and violence, killing one another, and all rushing to Hell ; how the Most Holy Trinity is performing the work of the Incarnation ; how, also, the Angel is executing his commission, and the blessed Virgin, bearing herself most humbly, is giving thanks to the Divine Majesty. From which things, applied by reflection, as has been said, to ourselves, we must gather fruit as we go on.
Lastly, I shall add a colloquy, searching out studiously words with which I may be able worthily to address each Divine Person, the Word Incarnate, and His Mother; asking also, according to the affection I shall feel in myself, whatever may help to the greater imitation of my Lord Jesus Christ, as now newly incarnate. In the end will be said Pater noster.
lopola. 53
The Second Contemplation, Concerning the Nativity.
The preparatory prayer as above.
The first prelude is furnished by the history, which must be gone over from the going out of the blessed Virgin from the town of Nazareth; how, that is to say, being now with child in the ninth month, and sitting on a she-ass (as one may piously meditate), she and Joseph, with a poor maid-servant, and an ox, set out for Bethlehem, that they might pay the tri bute laid upon them by Caesar.
The second is to be drawn from the consideration of the journey, by forming an idea of its length, obliquity, smooth ness or roughness, presenting itself from place to place. Then, also, we shall ex amine the place of the Nativity, like to a cavern ; whether broad or narrow, lying flat or rising up, conveniently or inconve niently prepared.
The third will not be at all changed from that of the preceding meditation.
The first point is the sight of the per sons, as of the Virgin Mother of God, and her husband Joseph, with the handmaid, and of the Lord Christ as an infant now
54 C&c Spiritual (fymtoea of
first born : amongst whom let me imagine myself to be present, *as a poor wretch, ministering to their necessities in such way as I might, with the greatest reve rence. And then let me consider what profit may accrue to me from such a sight.
The second consists of the fruitful appre hension of the words which are being spoken in the same place.
The third, of the inspection of the things which are being done there, as of the journey, the labours, and the causes on account of which the highest Lord of all was born in the greatest need; about to bear also, together with perpetual po verty, labours, hunger, thirst, heat, cold, reproaches, blows; and about to undergo at last the cross, and that for rny sake; whence I shall study by each to gather some spiritual profit.
These things will be concluded by be ginning the colloquy, and finishing it with Pater noster.
* In the first point, in — as a poor wretch, ministering to t/<tir necessities itc. ; should be added from the Auto graph as follows : — as a poor wretch, and unworthy ser- •caiit, looking at them, contemplating them, and ministering to their necessities with the greatest reverence.
The Third Contemplation Is the repetition of the preceding two.
For the third exercise or contemplation, are repeated the preceding two, with the preparatory prayer, and the same three preludes, marking everywhere and study ing more fixedly those parts in the former going over of which I received any light, consolation, or desolation. The colloquy, too, with the Lord's prayer, will be added as before.
It must be noted, that the manner and order of repeating the Exercise in this week and the following is the same as it was in the first ; except that the matter is changed, the same form remaining.
The Fourth Contemplation
Is a renewed repetition of the first and second, altogether conformable to the last preceding.
The Fifth Contemplation Is the application of the senses to those mentioned above.
After the preparatory prayer, with the three already mentioned preludes, it is eminently useful to exercise the five imaginary senses concerning the first and
56 C&e §>ptntttal <&ftm&c8 of
second contemplations in the following way, according as the subject shall bear.
The first point will be, to see in imagi nation all the persons, and, noting the circumstances which shall occur con cerning them, to draw out what may be profitable to ourselves.
The second, by hearing as it were what they are saying, or what it may be natural for them to say, to turn all to our own advantage.
The third, to perceive by a certain in ward taste and smell, how great is the sweetness and *delightfulness of the soul imbued with the divine gifts and virtues, according to the nature of the person we are considering, adapting to ourselves those things which may bring us some fruit.
The fourth, by an inward touch to handle and kiss the garments, places, foot-steps, and other things connected with such persons ; whence we may derive a greater increase of devotion, or of any spiritual good.
This contemplation will be terminated,
* In the fifth contemplation, in the third point, — de- l. i <j/tt fulness of the soul imbued <fec., should be read — de- lightfulness of the divinity of the soul, and of its virtues ; and of all the other tilings, according to the nature ttc.
loolnu 57
like the former ones, by adding in like manner Pater noster.
These five things must moreover be noted. The first, that as well in this as in each following week, I ought not to read or think of any other mystery than that which is to be considered the same hour or day; as otherwise one disturbs another.
The second, that the first exercise con cerning the Incarnation of Christ is per formed at midnight ; the next at dawn ; the third about the hour of Mass; the fourth about the time of Vespers ; the fifth a little before supper ; and on each of them will be spent the space of one hour; which same thing has to be observed henceforward every where.
The third, that if he who is being ex ercised is old, or exhausted in strength by the first week, it is sometimes better that he should not rise in the night, but only perform [the first] three contemplations ; at dawn, about the time of Mass, before dinner ; adding besides one repetition about the time of Vespers, *and the ap plication of the senses before supper.
* In the five Notanda. In the third, — and the applica-
58 €7)e Spiritual (Exercises of
The fourth, that in this second week, the second, sixth, and seventh, with part of the tenth, of the Additions given in the first week, ought to be varied.
In the second, this change is made, that as soon as I am awaked from sleep, I ought to set before my mind the medi tation immediately at hand, and to stir up the desire of knowing more clearly the eternal Word Incarnate, that I may serve and cleave to Him by so much the more earnestly, by how much the more incre dible I shall have seen that His goodness to me is.
In the sixth, to turn frequently over in my memory the Life of Christ from the time of the Incarnation up to the place or Mystery concerning which I am about to meditate in the present day or hour.
In the seventh, that I so far take plea sure in light or darkness, clear sky or cloudy, as it serves towards reaching the mark of the thing desired.
In the tenth, that I so govern myself as the nature of the Mystery to be contem plated seems to require ; as some of the Mysteries demand penance, others not.
tion of the senses before supper, read from the Autograph — and afterwards the application of the senses before supper.
59
The ten Additions then must be used cir cumspectly.
The fifth and last thing to be noted is, that in all the exercises of the other hours, except those of midnight and dawn, there must be taken something which may be equivalent to the second *and third Addition, after this manner : — as soon as I shall remember, that the hour of medi tation is at hand, before coming to it, I shall consider from a distance, whither I am going, and before Whom I am about to appear, arid running in a passing way over a part of the exercise presented to me, commence the contemplation at once.
ON THE SECOND DAY
The subject of the first and second con templations will be the Presentation of Christ in the Temple, concerning which below; fand the Flight into Egypt, con cerning which also below in the Mysteries of the Life of Christ. Concerning these two contemplations there will be made a
[* The words and third have found their way by mis take into the Common Version.]
t In the second day, — and the Flight into Egypt, is added according to the Autograph — and the Flight of Tus Same going into exile, as it were, into Egypt.
60 (Tf)e Spiritual dfrrrrises of
double repetition, and the application of the senses, as above.
It must be noted, that it is sometimes expedient, that he who is being exercised, although he be endued both with vigour of mind and strength of body, should di minish something from the prescribed exercises of *this second and the two fol lowing weeks; in order that he may be the better able to attain what he desires ; taking only one contemplation in the morning twilight, and another about the timo of .Mass; the repetition of which two let him make at the hour of Vespers ; and before supper exercise the five senses of the imagination concerning the same.
THE THIRD DAY
The subject for meditation will be, how the Boy Jesus was subject to His parents at Nazareth : then how He was found by them in the Temple, as below, in the Mysteries of the Life of Christ. There will be made also two repetitions, together with the application of the senses.
[* The Spanish original speaks only of the second, third, and fourth days of the second week.]
t. Sfffnattttc Lcpoia. 61
A CERTAIN PHELUDE CONCERNING THE CONSIDERATION OP THE DIFFERENT STATES OR KINDS OF LIFE.
*The example of Christ having been above set before us concerning that kind of life which consists in keeping the com mands of God, and is called the first or common state ; now the same Lord Him self, while we are told of His being sub ject to His parents, appears to exhibit the form of the other or second state, which springs from obedience, and brings the Gospel perfection ; when, that is to say, He betook Himself to the Temple, leaving His adopted Father and His natural Mother, that He might attend freely on the service of His everlasting Father. Wherefore it will be fitting here that we also, contem plating His Life, should search out and in- treat that peculiar kind of life, in which He prefers us to serve His own Majesty.
* In the prelude after the contemplation of the third day, what is there said concerning the distinction of the two states will be put more clearly from the Autograph as follows :— " The example of Christ having been above set before us concerning that kind of life which consists in keeping the commands of God, while we are told of His being subject to His Parents, and is called the first or common state ; now the same Lord Himself appears to exhibit the form of the other or second state, which brings the Gospel perfection ; when, that is to say, He betook Himself to the Temple," &c.
62 (T&c Spiritual ^trctflicfi of
To the searching out, then, of this, we may be introduced by the next following Exercise, attending to the mind of Christ, compared with the opposite one of the enemy. AVe shall also learn thence, of what disposition we have need, that we may become perfect in that state, what ever it may be, which the Divine good ness shall have suggested to us for choice.
THE FOURTH DAY
Will lie made a meditation concerning *Two Standards : one that of Jesus Christ, our most excellent General ; the other that of Lucifer, the most capital enemy of men.
The preparatory prayer is made accord ing to custom.
The first prelude will be a certain his torical consideration of Christ on the one part, and Lucifer on the other, each of whom is calling all men to him, to be gathered together under his standard.
The second is, for the construction of the place, that there be represented to us a most extensive plain around Jerusalem, in which our Lord Jesus Christ stands as the Chief-General of all good people. Again, another plain in the country of Babylon,
[* So the Spanish original, without the article.]
Hopola. 63
where Lucifer presents himself as the cap tain of the wicked and [God's] enemies.
The third, for asking grace, will be this, that we ask to explore and see through the deceits- of the evil captain, invoking at the same time the Divine help in order to avoid them ; and to know, and by grace be able to imitate, the sincere ways of the true and most excellent General, Christ.
The first point is, to imagine before my eyes, in the Babylonian plain, the captain of the wicked, sitting in a chair of fire and smoke, horrible in figure, and terrible in countenance.
The second, to consider how, having as sembled a countless number of demons, he disperses them through the whole world in order to do mischief; no cities or places, no kinds of persons, being left free.
The third, to consider what kind of ad dress he makes to his servants, whom he stirs up to seize, and secure in snares and chains, and so draw men (as commonly happens) to the desire of riches, whence afterwards they may the more easily be forced down into the ambition of worldly honour, and thence into the abyss of pride.
Thus, then, there are three chief degrees of temptation, founded in riches, honours,
64 (L&e Spiritual Cjrmterfi of
and pride; from which three to all other kinds of vices the downward course is headlong.
In like manner, on the opposite side, must be considered our most exalted and ex cellent Leader and Commander, Christ. The first point will be, to see Christ in a pleasant plain by Jerusalem ; placed, in deed, in lowly state, but very beautiful in form, and in appearance supremely wor thy of love.
The second is, to consider how He, the Lord of the whole world, sends His chosen Apostles, Disciples, and other Ministers through the world, to impart to every race, state, and condition of men, His sa cred and saving doctrine.
The third, to hear the exhortatory speech of Christ to all His servants and friends destined to such a work, wherein He bids them study to help all, and first to take care to lead them to the spiritual affection of poverty; and moreover (if the course of duty to God, and the choice of heaven leads that way) to real and actual po verty; then to draw them to the desire of reproach and contempt, from which [whence] springs the virtue of humility. And thus there arise three degrees of
Sfanatuts lopola. 65
perfection ; namely, poverty, self-abase ment, and humility; which are diametri cally opposed to riches, honour, and pride, and introduce at once to all virtues.
A colloquy is afterwards to be made to the Blessed Virgin, and grace is to be implored through her from her Son, that I may be received and remain under His standard ; and that, first by poverty, either that which is only spiritual, or further, that which consists in the loss of one's goods (if indeed He shall vouchsafe to call and admit me thereto) ; then by- contempt or ignominy also, I may imi tate Him the more closely, praying how ever against others being in fault, lest the contempt of me turn both to the damage of some other, and to the offence of God. This first colloquy will be terminated by Ave Maria.
The second colloquy is directed to the Man Christ, that He would gain for me that same from the Father ; and the prayer Anima Chris ti will be added at the end.
The third to the Father, that He would grant the petition, with Pater noster.
This Exercise will be gone through once in the middle of the night, and again just before dawn.
66 (£{)e Spiritual 6^erci0e6 of
And two repetitions, about the time of the Morning Sacrifice and of Vespers, will have to be made, adding at the end the three colloquies. And the following Ex ercise will be made before supper.
A MEDITATION
To be made the same Fourth Day, concerning three
Classes* or differences of men, that we may
choose the better part.
The preparatory prayer as in all former cases.
Let the first prelude be made by setting before us, to serve as the history, three distinct Classes of men, each of which has acquired ten thousand ducats with some other aim than that of the service and love of God ; but now desires to pacify God and be saved, getting rid somehow or other of -f the hurtful love of property, as being a hindrance to salvation.
The second is an imaginary construc tion of a certain place, in which I may see myself standing with perseverance be fore God and all the Saints, with the de-
[* In the original, here and everywhere, PairsJ] t In the meditation of the fourth day, concerning three classes of men, in the end of the first prelude, for — the hurtful love of property, should be read— the hurt/id love of the property acquired.
loola. 67
sire of knowing how I may best please God Himself.
The third is to ask the thing I de sire, namely, grace to choose that which will be both most acceptable to God and most conducive to my own salvation.
The first Class, then, desire indeed to get rid of the love of the property they have acquired, in order that they may be reconciled to God ; but do not apply the means and due helps *during the whole time of life.
The second desire, in like manner, to put away the inordinate affection, but at the same time to hold fast the property, and rather draw God to their own wish, than forsake their hindrance and move towards Him by means of the more con ducive state.
Lastly, the third, while they desire to cast away the worldly affection, are also equally prepared either to part with or to keep the property itself; whichever they shall perceive, either by the Divine mo tion, or by the dictates of reason, to be more conducive to the service of God ;
* In the first Class,— during the whole time of life: from the Autograph — up to the hour of death.
68 Cfje §>pirttttal ©perctsiefi of
*and in the meantime, leaving all as it is, turn over and examine that question only, and admit no other cause of leaving or retaining the property acquired, except the consideration and desire of the Divine glory, that that glory may be the greatest possible.
Three colloquies will follow, as they were made a little above concerning the Standards.
It must be observed here, that when we perceive that the affection is opposed to the perfect poverty, which consists both in the spirit, and in the renunciation of property, and that it inclines rather to riches; it is very profitable, in order to the striking out of such affection, to ask of God, even though the flesh resist, that He would choose us to poverty of this kind: fwe
* In the third, — and in the meantime, leaving all as it is, <fec. to the end, we may render more clearly from the Autograph as follows -.—and, in the meantime, to bear themselves as they who have left all in affection; striving, th 'it is to say, to desire neither this nor anything else, except so far as regard for the service of God may move them; so as not to admit any other cause of leaving or re taining the 2iroperty acquired, except the consideration and desire of serving [literally of being able to serve'] our Lord God better.
t In the observation — we shall preserve, however, in the meantime, <fec. to the end, it stands in the Autograph as follows : — and this particular thing to desire, ask, and in- treat, regarding only the service and glory of His Divine goodness.
t. Jsnatttus lopola. 69
shall preserve, however, in the meantime, the liberty of our desire, whereby it may be lawful to us to go the way which is the more suitable to the service of God.
THE FIFTH DAY
Will follow a contemplation concerning our Lord's jour ney from Nazareth to the river Jordan, and concerning His Baptism, as below in the Mysteries of the Life of Christ.
It will take place as well at midnight as the first thing in the morning. It will, moreover, be repeated twice about the hours of Mass and Vespers. Before sup per, the five senses will be applied. And each of these five Exercises will be pre ceded by the preparatory prayer with the three preludes, as has been explained in those above, concerning the Incarnation and the Nativity ; adding also the three colloquies, as concerning the Classes, or according to what was there noted at the end.
And the usual particular examination after dinner and supper, will be made on this and the following days concerning the faults and negligences which have hap pened with respect to the particular Me ditations and Additions of that day.
70 Cije Spiritual (Brmtficfi of
Then, ON THE SIXTH DAY,
is offered for contemplation, how from the river Jordan
Christ Jesus went to the Desert and there stayed ; the
plan of the Fifth Day being preserved throughout.
ON THE SEVENTH,
how blessed Andrew and the others in succession followed Christ.
ON THE EIGHTH,
how our Lord preached the Sermon on the Mount, setting forth eight Modes of Blessedness.
ON THE NINTH,
how to the Disciples sailing He shewed Himself, walking on the waters of the sea.
ON THE TENTH, how He taught in the Temple.
ON THE ELEVENTH, concerning the raising of Lazarus.
ON THE TWELFTH,
concerning the things done on Palm Sunday.
The above-mentioned Mysteries see below, among
the Mysteries of the Life of Christ.
These three observations must here be made. In the first place, that in this se cond week, according to the command of
lopola. 71
time, and the advantage of the person ex ercising himself, some meditations may be either added to the foregoing; as con cerning the Mysteries of the Visitation, the Shepherds, the Circumcision, and the Three Kings ; or withdrawn from them : they being only sketched as an introduc tion, for the purpose of forming better (the method of) contemplation.
^Secondly, that the consideration of Elections is to be begun from the contem-
S'ation of the departure of Christ from azareth towards the Jordan, so as to include that which is made on the fifth day with the rest.
Thirdly, that before we enter upon the matter of Elections, in order that we may dispose our affection to receive the genuine doctrine of Christ, it is eminently profit able to consider, and through the whole day revolve every now and then, the three following Modes of Humility, as well
* In the second observation after the twelfth medi tation, — Secondly, that the consideration &e. to the end, all ground for doubt is removed, if we render as follows from the Autograph : — Secondly, that the consideration of elections is to be begun from the contemplation of the de parture of Christ from Nazareth towards the Jordan inclu sively, which is performed on the fifth day ; in the manner explained below.
C&c ^ptrtttinl Cjrmteffif of
as perform repeatedly the colloquies to be made.
The first Mode of Humility is this, which is necessary for salvation, that I altogether subject myself to the observance of the law of God, and that, not even on the dominion of the whole world being offered me, or the utmost danger of life set before me, I transgress deliberately any divine or human command, which binds us under the penalty of mortal sin.
The second belongs to a greater per fection, namely, that with a fixed mind I be equally inclined towards riches and poverty, honour and ignominy, shortness and length of life, where the opportunity of the praise of God and of my own sal vation is equal ; and that by the setting before me of no condition, either of human felicity ever so great, or of my own death, I be ever induced to decide to commit a sin, although only venial.
The third mode belongs to the most perfect humility, namely, that, having already attained to the two former, al though without anything superadded, the glory of God should be equal, yet, for the sake of the greater imitation of Christ, I choose rather with Him, who was poor,
t. JJtrnattufii lopola. 73
despised, and mocked, to embrace poverty, contempt, and the reputation of folly, than wealth, honours, and the estimation of wisdom.
Moreover, for the attainment of this degree of humility, it will afford a great help to use the preceding threefold col loquy concerning the Standards, asking suppliantly (if it please the Divine good ness) to be brought to such an election, whether the result to be gained in my service towards God, and in the Divine glory, be greater or equal.
A PRELUDE
towards making the Election.
In order to choose anything well, it is our duty, with a pure and single eye to con sider for what purpose we were created, namely, for the praise of God, and our own salvation. Wherefore those things alone are to be chosen which conduce to this end ; since in all cases the means ought to be subordinate to the end, not the end to the means. Whence they err, who determine first to marry a wife, or take an ecclesiastical office or benefice, and then afterwards serve God, reversing
74 (TTJc Spiritual (Kpmtfiea of
the use of the end and means, and not going straight to God, but obliquely, en deavouring to draw Him over to their own perverse desires. But the way to act is the direct contrary, — to set before us first the service of God as our end, and then to choose Marriage, or the Priesthood, as well as all other things, so far as it is ex pedient, they being ordered towards the end previously determined on. Nothing therefore ought to move us to use or ab stain from any means, except after a reso lute consideration in the first instance, as well of the praise of God as of our own salvation.
A n Introduction to the knowledge of the th ings to be chosen, containing four Points and one Annotation.
The first point is, that all those things which are the subject of election, must of necessity be good in themselves, or at least not bad, nor otherwise than consonant to the institutions of the orthodox Mother Church.
The second, that two kinds of things belong to election. For of some the elec tion is unchangeable, as of the Priestly Ordination and of Matrimony ; whereas that of others may be changed, as of eccle-
JLoola. 75
siastical or secular revenues, which may lawfully be accepted or relinquished for a sufficient reason.
The third, that, in the case of those things concerning which an unchangeable election has already been made, nothing, indeed, remains to be chosen ; but it must be observed, that if any one has chosen in considerately, and not without oblique affections, something which he is not at liberty to reconsider, there remains, when he has begun to repent of his deed, to compensate the damage of the election by the goodness of his life, and the diligence of his works ; but to go back is by no means fitting, although an election of this kind does not seem to be a divine voca tion, being oblique and inconsiderately made. In which matter not a few are in error, counting a bad and oblique election for a divine vocation, whereas this last is always pure and clear, not mixed with any carnal affection or perverse desire.
The fourth, that if any one in due man ner and order, without carnal and worldly affection, has chosen anything which may be changed, there is no reason to disturb an election of this kind, but rather he ought to strive to advance more and more in it.
It must be noted, however, that if an
^ptrttttal (Bjrmtcica of
election of mutable things of this kind has not been conducted altogether rightly and sincerely, it is expedient to correct it, in order that more abundant fruit, and more acceptable to God, may be produced.
Concerning three Times more suitable thaii others for n t< (king Elections rightly.
The first time will be, when the divine power so impels the will, that all doubt, or rather all power of doubting, is re moved from the mind, as to following such impulse ; as we read that it happened to St. Paul, St. Matthew, and some others, when called by Christ.
The second is, whenever the good plea sure of God becomes sufficiently clear and ascertained, some previous experience of consolations, or of different spirits, teach ing it.
The third is, when any one in a tran quil state of mind, having considered the end for which he was made (namely, the glory of God and his own salvation), chooses a certain kind of life, lying within the bounds of the Catholic Church, whereby, as by a mean, he may advance more conveniently and securely to his end.
And this tranquillity is then known to
77
be present, when the soul, not disturbed by any various spirits, freely exercises her natural powers.
Unless, then, the election be made by favour of the first or second time, what remains is to have recourse to the third, which is divided into the two following methods.
The First Method of making a good and sound Election, consisting of six Points.
The first point will be, to present to my mind the question to be considered, as concerning an office, or benefice, whether it should be accepted or rejected; and so concerning other things which belong to a mutable election.
The second is, having brought before my eyes the end of my creation, which is, that I should praise God, and be saved, to incline to neither side as regards embrac ing or rejecting the thing in question ; but rather to stand in a kind of middle inter val and equilibrium, my mind meanwhile being prepared to follow at once and alto gether that course which I shall per ceive to be the more conducive to the divine glory and my own salvation.
The third, to intreat the mercy of God,
78 Cjjc Spiritual (Eperctfiefi of
that He will vouchsafe to instruct my mind and impel my will in that direction in which I ought in preference to go ; employing none the less the pious and faithful reasoning of my understanding, whereby, having apprehended and proved the will of God, I may proceed to the election.
The fourth, to consider how many ad vantages or helps will be gained for the attainment of my end by undertaking such an office or benefice ; and, again, how many disadvantages and dangers are threatened by it ; also how many advan tages and helps, as well as dangers and losses, I may expect from the opposite side, if I pass it by.
The fifth, having taken these steps, to reason on both sides, and according to the dictate of reason itself, setting aside all' fleshly desire, to conclude the election.
The sixth, having made the election, to hasten at once to prayer, and offer it to God, to be by Him then, if such be His good pleasure, accepted and established.
The Second Method of choosing welt, divided into four Hides and one Annotation.
The first rule is, that, since the election
lopola. 79
must be made by means of an affection infused from above from the love of God, it is fit that he who is making his choice should feel that whatever affection he has (be it much or little) towards the thing chosen, proceeds from the love and consi deration of God alone.
The second is*, to consider, if I met a man in the highest degree my friend and in whom I should wish no perfection to be wanting, in doubt concerning an election of this kind, what I should most advise him to determine. Which when I shall have perceived, let me account that I also should do as I should advise my neighbour.
The third, to consider moreover with myself, if death were coming on me, what plan I should prefer to have observed in the present deliberation. After this plan therefore, I may easily understand that I should make iny election now.
* In the second method of choosing well, in the second rule, The second is, Arc. to the end, we may render more clearly from the Autograph as follows : — The second is, to consider, if 1 met a man before unknown to me, and whom I had never seen at all, in whom however I should wish no perfection to be wanting, in doubt concerning an election oft/as kind, what, for the sake of the greater glory of God, and the greater perfection of his soul, I should most advise him to do and choose. Which when I shall have perceived, let me account that I should do myself what I should advise my neighbour.
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The fourth, to look forward no less, what plan I should wish, when placed be fore the tribunal to be judged, to have followed in this matter. And having de termined this, let me follow it now, that I may then have the less fear.
In the last place, it must be noted that, having carefully observed these four rules for my salvation and the rest of my soul, I ought, according to the last point of the preceding Method, to determine the elec tion itself, and offer it to God to be ap proved.
Concerning Amendment or Reformation to be made ly any one with respect to his condition of life.
It must be observed first, that if any one be tied to matrimony, or to an office of ecclesiastical dignity (whether the amount of temporal goods be great or small is immaterial), in consequence of which he is not at liberty or not much disposed, to occupy himself concerning elections of things mutable; it is worth while, instead of these, to give him some method and plan by which he may be able to amend his own life and condition. Whosoever, therefore, has fallen upon a condition of this kind, ought, in order
tttsi lopola* 81
rightly to lay down and follow the end of his creation, and of his life, to deter mine, by means of the aforesaid Exercises and Methods of Election, by attentive and diligent consideration, how large a house and how many servants he ought to have ; how he ought to manage and govern them ; with what words and examples to instruct them : also what portion of his property he may expend for his own uses or those of his household, and what he should give to the poor, or to pious works: not aiming at, or seeking, anything else but what may be productive of the honour of God, and of his own salvation.
For of this let every one be persuaded, that the measure of his advance in things spiritual, will be the measure of his with drawal from the love of himself, and from attachment to his own advantage.
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THE THIRD WEEK.
THE FIRST CONTEMPLATION
Is made* at midnight, and contains a Preparatory Prayer, three Preludes, six Points, with one Colloquy.
The preparatory prayer is the same as in all other cases.
The first prelude is taken from the his tory: how Christ sent from Bethania to Jerusalem the two Disciples to prepare the Supper, whither Himself also, with the others, afterwards went; and there, after the eating of the Paschal Lamb, and supper finished, He washed all their feet, and gave them His most sacred Body and Blood. Lastly, He preached to them after the departure of Judas, who was about to sell Him.
The second, from the composition of the place, by considering the said way as rough or smooth, short or long, with the other circumstances which might belong
* In the Third Week. In the title of the first contem plation, — The first contemplation is made at midnight, <fec., add from the Autograph: — The first contemplation , 'concern ing the Journey of Christ our Lord from Bethania into Jerusalem, and concerning what took place up to the Last Supper inclusively, is made at midnight, and contains <fec.
83
to it ; then viewing the place of the Sup per as wide or narrow, plain or adorned, and the like.
The third, from prayer for the thing desired ; that is to say, grief, indignation, and confusion, that on account of my sins the highest Lord of all should thus offer Himself to so great torments.
The first point will be, to see them that are at supper, and draw something to my profit.
The second, to hear the same, what they are saying, arid thence gather fruit.
The third, to attend to what they are doing, and profit by everything.
The fourth*, to consider what already from that time Christ is seeking and be ginning to suffer, according to the history : whence let me begin myself also to ex cite in myself grief, sorrow, and weeping ; in like manner to afflict myself in the points which follow.
* In the fourth point, — The fourth, to consider what already from that time <fec., we should render as follows from the Autograph : — The fourth, to consider what Christ our Lord is suffering in His humanity, or seeking to suffer; according to the point taken for meditation: whence let me begin myself also to excite in myself with the greatest efforts, grief, sorrow, and weeping; and I shall take care of the same thing in the points that follow.
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The fifth, to meditate how the Divinity of Christ hides Itself; and, though able, destroys not His enemies, but permits His humanity to suffer such cruel punish ments.
The sixth, to consider, when He bears such things for my sins, what I ought to do or suffer for His sake.
The colloquy will be made to Christ, and concluded with the Pater noster.
In the colloquies it must be observed (as we have already partly explained above), that we ought to act and pray according to the state of the case ; that is to say, according as I feel in myself con solation or perturbation; according as I desire one virtue or another; according as I intend to dispose concerning myself in this direction or that ; according, also, as I desire to sorrow or to rejoice concerning the subject I am contemplating. Lastly, I must ask that which I most desire as regards some particular thing: and one colloquy alone may be made to Christ our Lord; or three, if devotion moves to it; namely, to the Mother, the Son, and the Father ; as has been laid down in the con templation of the Second Week, concern-
loola. 85
irig the three Classes, with the Annotation there following.
THE SECOND CONTEMPLATION,
At day-break, concerning what Christ did after Supper,
and in the Garden.
The preparatory prayer to which we are al \vays accustomed.
The first prelude is according to the history: how Jesus Christ came down, together with His eleven Disciples, out of Mount Sion, where they had supped ; and passing through the valley of Josaphat, having left eight of them there, and the other three in a part of the Garden, Him self, withdrawing alone, prayed till He sweated blood, *the same prayer having been now thrice repeated to His Father. Afterwards, when He had roused His dis ciples from sleep ; when His enemies, to gether with Judas, who betrayed Him with a kiss, had been prostrated at His voice alone ; when, after this, He had restored Malchus's ear, which Peter had cut off, He was taken at length, like any wicked man or robber, and through that valley dragged first to the house of Annas.
[*It would be more in accordance with the original to put a full stop after blood, and join The same <tc., with the following sentence].
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The second is, for the construction of the place, to see the way, descending, flat, and of steep ascent ; also the Garden, which must be imagined of a certain size, shape, and nature.
The third, for the obtaining of my de sire, to ask for grief, mourning, anxiety, and the other inward pains of that kind, that I may suffer together with Christ suffering for me.
At the same time these four things must be noted. First, that after the prepa ratory prayer, with the three preludes, of this second Exercise, we must proceed in the same method and order through the points, and through the colloquy, as was performed in the preceding contemplation concerning the Supper. There will have to be added, also, about the time of Mass and Vespers, two repetitions of each of these two contemplations. And before supper we shall apply the five senses, prefixing always the preparatory prayer, with the three preludes, suitable to the matter offered, as has been sufficiently described in the Second Week.
Secondly, that, regard being had to the age, bodily constitution, and whole dis position of the person who is being exer-
JLopola* 87
cised, either five or fewer exercises will be made up each day.
Thirdly, that in this Third Week, the second and sixth Additions are to be par tially changed; since, as regards the se cond, as soon as I am awake, considering beforehand to what I am going, and run ning over a little the contemplation I am about to make, in the meantime, while I am rising and dressing, I shall strive at the same time earnestly to stir myself up to sorrow and grief concerning so many and so great pains of Christ.
And with regard to the sixth, I shall avoid, rather than seek or admit, agree able considerations, although otherwise useful and holy, such as are those con cerning Christ's Resurrection and Glory; instead of which, in meditating on His Passion, I shall draw sorrows and pains from the frequent remembrance of those things which, from the hour of His birth even to His departure from this life, He suffered.
Fourthly, that the particular examina tion, concerning the performance as well of the Exercises as of the Additions, will be made in the same way as in the pre ceding Week.
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AND ON THE SECOND DAY
\Vill follow, another contemplation to be made in the night, concerning the things done in the house of Annas*, as is related below in the Mysteries of the Life of Christ : and at day-break, concerning the things
- which followed in the house of Caiphas : then the re petitious, and the use of the senses, as before.
ON THE THIRD DAY,
We shall contemplate at midnight, how Christ was led to Pilate, and what took place there, as will be said below ; and in the morning, concerning the things which were done when Christ had been sent to Herod. There will be added the accustomed use of the repetitions, and of the senses.
ON THE FOURTH DAY,
The nocturnal meditation will go through the history from the return from Herod to the middle of the Mys teries which followed at Pilate's house ; and with the remaining portion we shall proceed about day-break. And concerning the repetitions and the senses we must do as usual.
ON THE FIFTH DAY,
At midnight, we shall contemplate concerning the same progress of the Passion, from the sentence of Pilate
[* In the Autograph— -from the garden to the house of Annas inclusively ; and presently after— -from the house of Annas to the house of Caiphas inclusively. " Our holy Father always includes in the contemplation the labo rious journeys of our Lord, while He is dragged from pkce to place, and from tribunal to tribunal, not without the greatest pain and ignominy, both deservedly to be contemplated." — Father Rothaan.~\
&t. Sfffnattttfi Lopolrt. 89
to the Crucifixion : then, at day-break, from the eleva tion of the Cross to the expiration of Christ : the repe titions, and the exercise of the senses, as above.
ON THE SIXTH DAY,
In the night, how our Lord, when dead, was taken from the Cross and carried to the Sepulchre : the first thing in the morning, from the time when He was buried, until the Blessed Virgin retired to some house.
ON THE SEVENTH DAY,
In the night and morning, we shall go over the whole Passion. Afterwards, instead of repetitions and the use of the senses, we shall consider during the whole day, as frequently as possible, how the most holy Body of Jesus Christ remained separated from His Soul ; and where, or how, buried : also what the loneliness of His blessed Mother Mary was, of what kind her deso lation, and how great her affliction : how bitter, also, the grief of the Disciples was.
It must be noted, that if any one wishes to spend a longer time in meditating on the Passion of Christ, he ought to complete each contemplation with fewer Mysteries; so as in the first to include only the Sup per; in the second, the Washing of the feet; in the third, the Institution of the holy Eucharist ; in the fourth, the Sermon which there followed : and so he must do throughout.
Moreover, the whole Passion having been gone over, on the following day he may go over half of it again, and on the day
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after the rest; on the third day the whole again at once.
And, on the other hand, if any one pre fers to shorten the time, let him contem plate concerning our Lord's Supper in the night ; concerning the garden at day break; concerning the house of Annas about the time of Mass ; about the time of Vespers concerning the house of Caiphas; concerning the praBtorium of Pilate be fore supper : and by going on thus, five different Exercises will be accomplished each day, the use of the repetitions and of the senses being omitted. And when he has gone over the Passion, it will be worth while to go over again the whole of the same together in one day, either uniting it into one Exercise, or distributing it into more, according as he shall think will be more profitable for him.
SOME RULES
for rightly regulating one's food.
The first is, that we have to abstain from bread less than from other kinds of food ; since it neither excites gluttony so much, nor equally lays us open to temp tation.
The second, that we must attend to ab-
*t. 'Jtrnattus Lopola. 91
stincnce more concerning drink than con cerning bread; observing carefully what measure of drink is profitable, that it may always be taken*, and what is hurtful, that it may be taken away.
The third, that abstinence concerns chiefly cooked meats, and delicacies ; since by them greater occasion is furnished, both to the appetite to sin and to the enemy to tempt. They must, therefore, be moderated, for the sake of avoiding excess: and this moderation is of two kinds, while we either feed on, and ac custom ourselves to, coarser foods, or use delicate ones sparingly.
The fourth is, that the more any one withdraws from the diet that suits him (avoiding, meanwhile, serious danger of ill-bealth), the sooner he will find his true measure of food and drink ; both because, in this way better disposing himself, and more earnestly aiming at perfection, he will feel now and then some rays of inward knowledge, and consolatory movements sent within him from heaven, by means of which he will easily be able to distinguish the plan of food which is the more advan tageous for him; and also because, if any
* In the Autograph, — that it may fo admitted.
Spiritual ^erctficfi of
one so abstaining shall have found himself too weak in strength to perform conve niently the Spiritual Exercises themselves, he will thus easily perceive what measure of food the necessity of nature requires.
The fifth, that it is expedient while eat ing to imagine that we see our Lord Jesus Christ taking food with His disciples, ob serving the plan He follows of eating, of drinking, of looking, and of speaking ; and proposing Him for our imitation. For it will come by practice, that, the under standing being occupied more with such meditation than with bodily food, we shall learn the more easily to moderate our diet.
The sixth, that, for the sake of variety, other meditations may be employed while taking food ; as concerning the lives of the Saints, concerning any pious doctrine, or concerning some spiritual business to be performed; whence, the mind being thus abstracted, the food itself, and the plea sure of eating, may be little perceived.
The seventh, that we must most of all take care that our whole mind be not, as it were, poured out upon the food we are to take, and that we do not take it with avidity, or haste; but, having always the command over our appetites, let us regu-
£t. JJsnattttfi lopola, 93
late at once the measure of food, and the manner of taking it.
The eighth is, that it conduces greatly towards getting rid of excess in food and drink, if before dinner or supper, and at whatever hour* no desire of eating is felt, by a previous deliberation we determine to a certain measure the food we are next to take ; which measure, afterwards, neither through any avidity of our own, nor through any temptation of the enemy, let us ever exceed ; but rather, ffor the sake of overcoming both, let us even withdraw something from it.
[* In the Autograph, — after dinner, or after supper, or at another hour when ^c.J
[t In the Autograph, in order the more to overcome every inordinate appetite and temptation of the enemy, if he is tempted to eat more, let him eat
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THE FOURTH WEEK.
THE FIRST CONTEMPLATION,
How the Lord Jesus, after His Resurrection, appeared to
His holy Mother, as it is found below, among the
Mysteries of the Life of Christ.
The preparatory prayer as usual.
The first prelude is taken from the his tory, how after the Lord had expired on the Cross, *His Body having been buried, but still remaining ever united with His Divinity, He Himself, in His Soul, this also continually united to His Divinity, de scended to Hell, and having delivered thence the souls of the just, returning to the Sepulchre, united His Body anew with His Soul, and, rising again, finally appeared to His blessed Virgin Mother alive, as we should piously and according to proba bility believe.
The second, for the construction of the place, will take for contemplation the
* In the first contemplation of the Fourth Week, in the first prelude, — His Body having been buried, we have from the Autograph — His Body having been separated from His Soul; for that word (sepulto) is not there, and does not agree with the rest.
lopola* 95
situation of the sepulchre, and the dwell ing of the blessed Virgin ; the form, parts, and remaining arrangement of which, as the little cell and the oratory, we shall go particularly over.
The third will contain the grace to be asked for, which is, that we may parti cipate in the boundless joy of Christ and of His Mother.
The first, second, and third points will be the same here as have been set forth above in the contemplation of the Supper, that is, to consider the persons, words, deeds.
And the fourth will be, to observe *how Christ's Divinity, hidden at the time of His Passion and Death, shews Itself in His Resurrection, and thenceforth shines out in so many miracles.
The fifth, to consider how promptly and abundantly Our Lord performed the oifice of consoling His own, comparing it with the consolation which may be given by any most friendly person.
One or more colloquies are to be made
* In the fourth point, — how Christ's Divinity, hidden at the time of His Passion and Death, we have in the Autograph — how Christ's Divinity, Which at the time of His Passion, seemed to be hidden, &c.
96 CUfjc Spiritual CjreawcB of
according to the subject matter, and the contemplation terminated with Pater noster.
It must be noted, moreover, that in the following Contemplations or Exercises, all the Mysteries of the Resurrection, Ascension, and those which are interme diate, will have to be gone over in order, the same forms and methods being ob served throughout; as was done througli that whole Week in which we contem plated the Mysteries of the Passion ; and after the method and example of this first meditation concerning Our Lord's Re surrection, all the following ones are to be formed and regulated, as well in the preludes (which, however, must be ac commodated to the things) as in the five points, and each of the Additions. In like manner also we may be directed concerning the repetitions and the opera tions of the senses, as well as in increas ing or diminishing the number of the Exercises according to the Mysteries, as we have been taught in the aforesaid Week of meditating on the Passion of Christ.
Secondly, it must be noted that it suits this Week better than the preceding ones,
3fffnatttt0 lopola* 97
to make only four Exercises ; the first, as soon as we are up in the morning; the second, about the time of Mass, or a little before dinner, in place of the first repe tition ; the third, at the hour of Vespers, instead of the second repetition ; the fourth, before supper, the office of the senses being applied, in order to impress the more strongly on the mind the three con templations made the same day, those parts or places being marked in passing, and handled thoroughly, in which we have felt more efficacious movements of the mind, and a greater spiritual relish.
Thirdly, that although to him who is being exercised a certain number of points, as three, or five, is prescribed, he will yet be at liberty himself to determine the contemplation to a greater or less number of points, according as he shall find him self best fitted. In which matter it will be a great help, before entering upon the Exercise, to arrange the points to be handled, and determine them by a certain number.
Then, fourthly, it must be noted, that in this Fourth Week the second, sixth, seventh, and tenth Additions ought to be varied.
H
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In the second, that, as soon as I am awake, I immediately place before my eyes the appointed contemplation, and concerning Our Lord's joy with His own strive myself also to grow glad.
In the sixth, that I present to my me mory the things which stir up spiritual joy, as the thought of Glory.
In the seventh, that I make use of the advantage of light and sky which shall offer itself, as in the time of spring*, the sight of the green herbs and flowers, or the agreeableness of a sunny place ; in the winter, the welcome heat of the sun or of a fire ; f and so concerning the other suit able satisfactions of the body and mind, by which I may be able to rejoice together with my Creator and Redeemer.
In the tenth, that, instead of penance, I be content with temperance and modera-
[* The Spanish verano signifies both spring and summer, including the whole time from April to October.]
t In the Autograph — in so far as the soul thinks, or conjecturally supposes, that they may be able to help her to rejoice in her Creator and Redeemer. " Far be from us", says Father Rothaan, "a certain other feeling of joy, as though, in this last Week of the Exercises, looking forward to rest, we rejoiced that the labour of a long journey was now drawing to a close !" adding a most pious warning as to the great, and not easily reparable, loss which this latter too natural feeling often occasions, just at the end of all, to those too little on their guard.
99
tion of diet, except at the times when fasting or abstinence has been appointed by the Church, whose precepts we must always obey, unless there be a just im pediment.
A CONTEMPLATION Intended to excite in us spiritual love.
In the first place, two things must be noted.
The first, that love itself turns more on deeds than on words.
The second, that love consists in the mutual communication of powers, posses sions, and works ; as of knowledge, riches, honour, and good of whatever kind.
The prayer is placed at the beginning as usual.
The first prelude is, to see myself standing before the Lord, the Angels, and all the Saints, they being propitious to me.
The second, to in treat the grace of God, whereby, perceiving the greatness of His benefits conferred upon me, I may spend my whole self in the love, worship, and service of Him.
Let the first point be, to recall to me mory the benefits of Creation and Redemp-
100 (ZF&e Spiritual (Amiens of
tion : in like manner to recount particular or private gifts, and to weigh over with the most inward affection, how much our most benignant Lord has done and borne for my sake; how much He has given me from His treasures; and that accord ing to His own divine decree and good pleasure, He desires to give me Himself, so far as He can. Which things having been very well considered, let me turn to myself, and examine with myself what rny duty is, what it is equitable and just that I should offer and present to the Divine .Majesty. Certainly it is not doubtful that I ought to offer all I have, and myself also, with the greatest affection, and with words after this, or the like, manner :
" Receive, 0 Lord, my whole liberty. Accept my memory, understanding, and whole will. Whatsoever I have, or pos sess, Thou hnst given me: this all 1 re store to Thee, and to Thy will altogether deliver up to be governed. Give me only the love of Thee, with Thy grace, and I am rich enough, and desire nothing else beyond."
The second will be, to contemplate God existing in each of His creatures ; and to the elements indeed granting, to be ; but to
l&t. Jtpiattttfi fcopola* 101
the plants, by vegetation also to live ; to the animals, in addition, to perceive; to men, in the last place, to understand also. Among whom I too have received all these benefits, — to be, to live, to perceive, and to understand ; and He has been pleased to make me a kind of temple of Himself, created after His own image and likeness. From the admiration of all which things, returning into myself, let me do as in the first point, or better if- anything better shall occur ; which same practice must be followed in order in the points which follow.
The third is, to contemplate the same God and Lord working, and in a manner labouring, in His creatures, for my sake*; inasmuch as He gives and preserves to them what they are, have, can, and do. All which things, as above, must be turned back to the consideration of myself.
The fourth, to behold how all gifts and good things come down from heaven, — such as are power, justice, goodness, knowledge, and every other human per fection, — circumscribed by certain deter mined bounds, and from that boundless
* Add as follows from the Autograph : — as in the hea vens, the elements, in plants, fruits, and animals.
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treasure of all good, are derived as light from the sun, and as water from a foun tain. I must add, also, the aforesaid turn ing back to the consideration of myself.
A colloquy also will be made at the end, to be concluded with Pater noster.
THREE METHODS OF PRAYING.
The first Method of Praying is to be drawn from the consideration of the Com mandments, of the seven mortal sins, of the three powers of the mind, and of the five senses ; whence it has less the form of prayer, than of a kind of Spiritual Ex ercise, by which both the soul is helped, and prayer is rendered more acceptable to God.
Before I pray, then, in this manner, agreeably with that which is equivalent to the third Addition, I shall sit or walk a short time (according as I shall sec best for the quiet of my soul), reflecting within myself, whither I have to go, and what to do. This same kind of Addition must be used before all the Methods of Prayer.
The preparatory prayer must contain a request for grace, that it may be given me to learn whatever I have transgressed against the precepts of the Decalogue, and
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to amend myself for the future, having understood them more exactly, and (as is reasonable) observed them, to the glory of God, and my own salvation, more cau tiously than before.
First, then, I shall examine each com mandment in order, taking notice how I have kept or violated it ; and concerning the sins which occur to my memory I shall ask pardon, saying once Pater noster.* And, in examining each commandment, it will be sufficient that that space of time should be employed in which the Lord's Prayer might be said three times.
It must be noted, however, that upon a commandment, the transgression of which should happen to us more rarely, we should have to dwell less ; but the longer in proportion as our falls have been the more frequent from habit ; and let the same thing be done in like manner with respect to the mortal sins.
Having completed the examination of all the commandments, after accusing myself, and intreating grace to keep them more vigilantly for the future, I shall di rect a colloquy to God, according to the nature of the case.
Secondly, we shall pursue a similar
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method of prayer concerning the mortal sins, after the Addition, and the prepa ratory prayer, in like manner as we did in the case of the commandments. For no dif ference presents itself between the two, ex cept as regards their matter, the command ments having to be kept, but the sins to be avoided. The other things are the same, and the colloquy will be made as before.
It must be understood that the know ledge of sins and vices is assisted by the consideration of the contrary acts and habits. Wherefore each person must la bour, by the grace of God, and by every pious exercise, to gain for himself the virtues which are opposed to the seven deadly sins.
In the third place, concerning the three powers of the mind, there follows the same course to be pursued, by means of the Addition, the prayer, and the exami nation of each, with the colloquy at the end.
Fourthly, concerning the five senses of the body, the subject matter only being changed.
Where it must be noted, that if any one wish, in the use of his senses, to imitate Christ, he ought in the prepara tory prayer to commend himself to God
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with this view, and after performing the examination of each sens.e, to subjoin the Lord's Prayer*; but, if he aim at a like imitation of the blessed Virgin Mary, let him commend himself to her, that she may obtain it from her Son, and, after examining each sense, say the Angelic Salutation.
THE SECOND METHOD OF PRAYING,
By the consideration of the separate words of the prayer.
The same Addition as above precedes.
The preparatory prayer will suit the person to whom it is directed.
The second Method of Praying is, to kneel or sit (according to the state of the body and the devotion of the mind), and with the eyes either closed, or fixed down to one place, and not moved to arid fro, to say the Lord's Prayer from the beginning, arid on the first word, that is, on Pater, to fix the meditation so long as va rious significations, likenesses, spiritual tastes, and other devout motions concern ing that word shall present themselvesf ;
[* In the Autograph, " one Ave Maria or one Pater nosier"; and for the imitation of Our Lady, "one Ave Maria"'1 absolutely.]
[t The Autograph speaks of finding, expressing thereby the application to be used in seeking : see Father Rothaan's note.]
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and in like manner we shall do success ively with each word of the same or another prayer.
Concerning these things three rules must be observed. The first, that on such rumination of any prayer we spend the space of an hour ; which having been completed, let A ve Maria, Credo, Anima Gliristi, and Salve Regina, be gone once through in the common way, either in the mind alone, or with the voice also.
The second is, that if, while we are praying after this method, meditation, and at the same time inward delight, flow in upon one or two words, the care of going through the rest will have to be put off, although the whole hour pass by; which being gone, let the rest of the prayer be said straight on.
The third, that when it shall thus have happened that we have spent the hour on one or a few words, the next day, having said shortly what has been examined, let us go on to the consideration of the fol lowing word.
And after we have sifted the whole of the Lord's Prayer in this manner, the Angelic Salutation will follow; then an other prayer; so that this exercise of
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E raying may proceed without interruption the Autograph adds, for some time].
Moreover, when we have thus com pleted anyone of these prayers, we shall ad dress in a few words that person to whom it was directed, asking some virtue or grace of which we shall have felt ourselves to be especially in need.
THE THIRD METHOD OF PRAYIN'i
*By a certain measuring together of words and times.
The Addition differs nothing from that of the two preceding Methods.
The preparatory prayer will be made as in the second Method.
This third Method of Praying consists in this, that between the several times of drawing breath, I pronounce the several words of the Lord's or some other prayer, considering in the meantime either the signification of the word uttered, or the dignity of the person to whom the prayer is directed, or my own vileriess, or lastly the difference between the two. In the same way the other words must be pro-
[* The Spanish Autograph has simply, " por compos" (by measure) ; an expression which applies both to other kinds of measure, and also more especially to that of music, poetry, and rhythm generally.]
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ceeded with. One must add, also, the
E rayers above-mentioned, Ave, Credo, &c. the Autograph adds, in the usual way].
Two rules which apply to this matter. The first that, having finished the Lord's Prayer according to this Method of Pray ing, on other days or hours we take the Angelic Salutation, to be gone through with a similar interval of respirations, to gether with the other prayers, to be said in the usual way.
The second, that he who wishes to ex ercise this Method of Praying for a longer time, apply to it all the aforesaid prayers, or parts of them, and observe similar in terstices of breathings and words.
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THE MYSTERIES OF THE LIFE OF OUR LORD JESUS CHRIST.
IT must be noted, in the first place, that all those words of the following Mysteries which are inclosed in parentheses are taken from the Gospels themselves ; the rest not. Moreover, that in each Mystery there are laid down always, or generally, three points, *in order that the contemplation may be the more easy, being the more distinct.
CONCERNING THE ANNUNCIATION OF THE INCARNATION OF CHRIST TO THE BLESSED VIRGIN MARY,
As in Luke i.
First, how the Angel Gabriel, saluting the blessed Virgin, announced to her the Conception of the Divine Word. ( The Angel, having come in to her, said: Hail, full of grace, £c. Behold, thou shalt con ceive in thy womb, and shalt bring forth a Son, &c.)
[* In the Autograph, — in order to meditate and con template on them with greater facility .]
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Secondly, the Angel confirms what he had foretold, by adducing an example from the wonderful conception of John the Baptist. (And behold, Elizabeth thy kinswoman, she also hath conceived a son in her old age, &c.)
Thirdly the holy Virgin answered the Angel: (Behold, the handmaid of the Lord: be it done unto me according to thy word.)
CONCERNING MARY VISITING HER RELATION ELIZABETH.
As we have it in the first chapter of St. Luke.
First, how Mary visited Elizabeth, and St. John, who was in his mother's womb, perceived the salutation, and leapt for joy. ( When Elizabeth heard the salutation of Mary, the infant leapt in her womb : and Elizabeth was filled with the Holy Ghost; and she cried out with a loud voice, and said: Blessed art thou among women, and blessed is the fruit of thy womb.)
Secondly, the Blessed Virgin broke forth for joy into this canticle : ( My soul doth magnify the Lord, &c. )
Thirdly, (And Mary abode with, her about three months, and returned to her own house.)
S>t. 3g;natttt0 Loyola. 1 1 1
CONCERNING THE NATIVITY OF CHRIST, LUKE II.
First, blessed Mary goes with Joseph her betrothed from Nazareth to Beth lehem. (And Joseph also went up from Galilee, &c. into Bethlehem, £c. to be enrolled* with Mary his betrothed wife, being with child.)
Secondly, (She brought forth her first born Son, and wrapped Him in swad dling clothes, and laid Him in the man ger.}
Thirdly, ( There joined the Angel a multitude of the heavenly host, praising God, and saying : Glory to God on high, &c.)
CONCERNING THE SHEPHERDS, LUKE II.
First, the Nativity of Christ is revealed to the Shepherds by an Angel: (7 bring you good tidings of great joy, &c. For there is born to you this day a SAVIOUR, &c.)
Secondly, the shepherds hasten to Beth lehem : (And they came with haste, and
[* Ut profiteretur. The Autograph has, — to profess subjection to Ccesar; a sense which is of course involved in the other.]
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found Mary and Joseph, and the Infant
in the manger.)
Thirdly, (And the Shepherds returned, glorifying and praising God £c.)
CONCERNING THE CIRCUMCISION, LUKE II.
First, the Child was circumcised.
Secondly, ( His Name was called JESUS, which He teas called by the Angel before He was conceived in the womb.)
Thirdly, the Child was returned to His Mother, who felt with Him for the shed ding which she saw of His Blood*.
< "NOEKNING THE THREE MAGIAN KINGS, MATT. II.
First, the three Magian kings came, guided by a star, to worship the Child Jesus, testifying thus : ( We have seen His star in the East, and are come to worship Him.)
Secondly, ( They fell down and wor shipped Him ; and, having opened their treasures, they presented to Him offer ings ; gold, frankincense, and myrrh.)
Thirdly, ( Having received an answer in sleep, that they should not return to Hv-
[* Autograph— -for the Blood which came forth from her SonJ]
t. 3fanntttt6 lopola. 113
rod, they went back into their own coun try another way.)
CONCERNING THE PURIFICATION OF THE BLESSED V1KMN AND TI1E PRESENTATION OF THE CHILD JESUS, LUKE II.
First, they brought [Autograph, bring] the child into the Temple, that they might present Him [Autograph, that He may be presented] to God as the first-born, offering [Autograph, and offer] for Him the accustomed offering, (a pair of turtle doves, or two young pigeons.)
Secondly, Simeon, coming at the same time into the Temple, (took Him into his arms, and blessed God, and said : Now dost Thou dismiss Thy servant, 0 Lord, &c. )
Thirdly, Anna (came up and gave thanks to the Lord, and spoke of Him to all that looked for the redemption of Is rael. )
CONCERNING THE FLIGHT INTO EGYPT, MATT. II.
First, Herod, desiring to kill the infant Jesus, had the Innocents killed, Joseph having been warned beforehand by an Angel that he should fly into Egypt: (Arise and take the Child and His Mo ther, and fly into Egypt.)
Secondly, Joseph hastened his journey
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towards Egypt : ( Who rose &c. by night, and departed into Egypt.)
Thirdly, (And was there until the death of Herod.)
CONCERNING THE RETURN FROM EGYPT, MATT. II.
First, Joseph is admonished by an Angel to return into the land of Israel : (Arise and take the Child and His Mo ther, and go into the land of Israel.)
Secondly, ( Who arose &c., and came hi to the land of Israel.)
Thirdly, because Archelaus, the son of Herod, was reigning in Judaea, he with drew into Nazareth.
CONCERNING OUR LORD'S LIFE FROM THE TWELFTH TO THE THIRTIETH YEAR OF HIS AGE, LUKE II.*
First, how He was subject and obedient to His parents.
[* " Why our holy Father", observes Father Rothaan, " wished this Mystery to come first, although in respect " of time the next following claims the earlier place, "see the Preamble (Prelude) for the consideration of " states, in the third day of the Second Week, and what " is there observed, note 33." (The note referred to is as follows : " In this place our holy Father inverts for a while the order of the Gospel history. Why so ? See note 34, which follows presently." The passage referred to in note 34 is the following : " Our holy Father pur posely inverts for a while, in the contemplations of the third day, the order of the words of the Gospel, and
Secondly, He (advanced in wisdom and age, and in grace &c.)
Thirdly, He appears to have practised the trade of a carpenter, since St. Mark says, Chap. vi. : (Is not this the carpen ter ?)*
CONCERNING THE GOING UP TO THE TEMPLE IN HIS TWELFTH YEAR, LUKE II.
First, Jesus, when twelve years old, went from Nazareth to Jerusalem.
Secondly, He remained there without His Parents' knowing it.
also of the history itself ; not indeed with any prejudice to the historical truth, but appositely for his aim. For he has proposed to our contemplation the obedience of the Child Jesus, as the model of the common life : He was subject to them. Then, His remaining in the Temple, when He had left His parents, as the model of the more perfect life : The Child Jesus remained in Jeru salem") " Moreover", continues Father Rothaan, " this " Mystery is found in the Spanish Autograph divided into " two points, in the way we give it here." (He speaks of his own second column, literally translated from the Au tograph : see our next note.) In the ancient Manuscript ' Version it is divided into three points, in just the same ' order as in the Common Version : and this latter division ' was undoubtedly approved by our holy Father, whence ' also it has been received into the editions of the Spanish ' text generally (passim) ; besides that the matter itself " of the first point, as here set forth, contains two distinct " points : I. He u-as obedient: 2. He advanced.']
[* In the Autograph : First, He was obedient to His parents. (He advanced in wisdom and age, and in grace.) Secondly, He appears to have practised the trade of a car penter, as St. Mark shews (implies) Chap. vi. (Is not this the carpenter ?)~\
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Thirdly, after three days, they found Him in the Temple, sitting among the doctors ; and when they asked the cause of the delay [Autograph, where He had been], He answered: (Knew ye not that I must be about my Father's business?)
CONCERNING HIS BAPTISM, MATT. III.
First, bidding farewell to His Mother, He svent forth from Nazareth to the river Jordan, where John was then baptizing.
Secondly, He was baptized by John, who excused himself at first, on account of unworthiness, but was compelled by these words: (Suffer it now; for so it becometh us to fulfil all justice.)
Thirdly, the Holy Ghost came down upon Him, and a voice from Heaven, tes tifying thus : ( This is My beloved Son, in Whom I am well pleased.)
CONCERNING THE TEMPTATION OF CHRIST, LUKE IV. AND MATT. IV.
First, after His baptism Christ with drew into the desert, and there fasted forty days and as many nights.
Secondly, He was thrice tempted by the enemy. ( The tempter came and said to Him: If Thou art the Son of God,
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command that these stones be made bread. Cast Thyself down. All these things will I give Thee, if Thou wilt fall down and worship me.)
Thirdly, (Angers came and ministered to Him.)
CONCERNING THE CALLING OP THE APOSTLES.
First, St. Peter and St. Andrew appear to have been called thrice ; the first time, only to some knowledge of Christ, John i. ; then *to a mere temporary following, with the intention of returning again to their fishing, Luke v. ; lastly, to a perpetual following, Matt. iv. and Mark i.
Secondly, He called the sons of Zebedee, Matt. iv. ; and Philip, John i. ; and Mat thew, Matt. ix.
Thirdly, the others were called, although concerning the calling of some, and the order of these callings, mention is not ex pressly made in the Gospel.
Three things are here to be considered. f
First, how the Apostles were men of a low [Autograph, of an unlettered and low] rank.
[* In the Autograph — to a following of some sort, with the purpose of returning to possess the things they had left.]
[T In the Autograph — And moreover three other things are to be considered.]
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Secondly, to how great a dignity, and how sweetly, they were called.
Thirdly, with what gifts of grace they were exalted above all the Fathers of the Old, and Saints of the New, Testament.
CONCERNING THE FIRST MIRACLE OP CHRIST, PERFORMED AT THE MARRIAGE, JOHN II.
First, Christ was invited with His Dis ciples to the Marriage.
Secondly, His Mother informed Him, (Tlwy have no wine.) And to the ser vants she said : ( Whatsoever He shall say to you, do).
Thirdly, the Lord turned water into wine; (and manifested His glory, and His Disciples believed in Him.)
CONCERNING THE DRIVING THE DEALERS OUT OF THE TEMPLE THE FIRST TIME*, JOHN II.
First, He made a scourge of cords, and drove out of the Temple those that were buying arid selling there.
Secondly, He (poured out the money of the changers, and overturned their tables.) [Autograph, He overturned the
[* These words, " the first time", are not in the Auto graph.]
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tables and money of the rich* changers who were in the Temple.]
Thirdly, to them [to the poor] that were selling doves He said mildly : ( Take these things hence, and make not f/ie house of My Father a house of traffic.)
CONCERNING CHRIST'S SERMON DELIVERED ON THE MOUNT, MATT. V.
First, to His beloved Disciples, fChrist set forth eight kinds of Beatitude. Blessed are the poor in spirit : The meek : They that mourn : They that hunger and thirst after righteousness: The merciful: The pure of heart: The peace-makers: They that suffer persecution.
Secondly, He exhorts them to use rightly the gifts or talents which they had received. (In like manner let your light shine before men, in order that they may see your good works, and glorify your Father Who is in Heaven.)
Thirdly, He shews that He is not
[* " Most worthy of observation are these epithets rich and poor, which our holy Father, meditating both piously and probably, has added, and by which he suggests the reason why our Lord dealt differently ; with the former severely, with the latter more mildly." — Father Rothaan.]
[t In the Autograph — He speaks separately concerning eight Beatitudes.]
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breaking the Law, but fulfilling it ; by ex plaining the commandments concerning the avoidance of man-slaying, stealing, fornication, perjury; and also concerning the loving of our enemies. (But I say unto you : Love your enemies, do good to them that hate you.)
CONCERNING THE CALMING OF THE TEMPEST OF THE SEA, MATT. VIII.
First, while Christ was sleeping, there arose a vehement tempest in the sea.
Secondly, the Disciples, being alarmed, roused Him from His sleep, and He re proved them for the weakness of their faith : ( Why are ye fearful, 0 ye of little faith?)
Thirdly, He commanded the winds and the sea to be still, and there was imme diately a calm : whence the men wonder ing said : ( What manner of person is this, that [or for] the ivinds and the sea obey Him ?)
CONCERNING THE WALKING ON THE WATERS, MATT. XIV.
First, while Christ was still on the mountain, having ordered His Disciples to go away into a bark, and (having dis-
121
missed the multitude, He went up into a mountain alone to pray.)
Secondly, when the bark was being tossed in the night, He came thither Him self walking on the waters ; whence the Disciples, being terrified, thought it was a phantom.
Thirdly, after He had said to them, (It is 1 : fear ye not), St. Peter asked leave to come [Autography came at His bidding] to Him, and, while walking on the waters, on account of the rising of fear began to sink, *and Our Lord, having rebuked him for his little faith, entered the bark, and the wind ceased.
CONCERNING THE SENDING OF THE APOSTLES TO PREACH, MATT. X.
First, Jesus having called His Disci ples [Autograph, His beloved Disciples] together, gave them power to cast out devils from men [Autograph, from men's bodies], and to heal every kind of disease.
Secondly, He taught them [Autograph, He instructed them concerning] prudence and patience. (Behold, 1 send you forth
[* In the Autograph — but Christ our Lord delivered him, and rebuked him for his little faith; and afterwards, He entering into the baric, the wind ceased.]
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as sheep in the midst of wolves : be ye therefore wise as serpents, and simple as doves.)
Thirdly, He sets forth the manner of their going : ( Without price have you re ceived, without price give. Possess not* gold nor silver.) Moreover He expressed the matter of their preaching : (And as ye go, preach, saying : The kingdom of heaven is at hand.)
CONCERNING THE CONVERSION OF MAGDALEN, LUKE VII.
First, while Christ lay at table in the house of a Pharisee, there entered a wo man who had been a sinner in the city, (f whether she was Mary Magdalen, the sister of Martha, or another), bringing an alabaster vessel, full of ointment.
Secondly, standing behind, she began to wash His feet [Autograph, standing behind the Lord, about His feet, she began to wash them] with her tears, and wipe them with her hair, to kiss them, and to
[* In the Greek, as the Latin might also be rendered, — Gain not.']
[t " Concerning the Conversion of Magdalen. In the Autograph we do not find these words : whether she was Mary Magdalen, the sister of Martha, or another" — Father Rothaan. The whole paragraph is as follows in the Au tograph : — First, Magdalen enters where Christ our Lord is lying at table in the house of a Pharisee, bearing an alabaster vessel full of ointment.
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anoint them. [Autograph, and wiped them with the hairs of her head, and kissed them, and anointed them with the un guent.]
Thirdly, when she is accused by the Pharisee, Christ defends her and says to him: (Many sins are forgiven her, because she hath loved much.) And to herself afterwards : ( Thy faith hath saved thee : go in peace. )
CONCERNING THE FEEDING OF THE FIVE THOUSAND MEN, MATT. XIV.
First, the Disciples asked Jesus to dismiss the multitudes that were present. [In the Autograph, the Disciples, when it was now growing late, ask Christ to dismiss the multitude of men that was with Him.]
Secondly, He ordered the loaves they had to be brought, and having blessed and broken them, gave them to the Dis ciples to be set before the multitudes of men, they having been commanded to lie down in order.