of the time which is occupied by the operations of the will; because a greater degree of reverence is required at that time than while the reasoning faculties of the intellect are engaged. Secondly, we ought to spend in meditation the whole of the time allotted to that Exercise, to the extent even of adding to rather than taking from it, especially during periods of weariness and aridity. And, in order that the meditation may not degenerate into a mere dry study, we should exercise our affections more than our reasoning faculties. Thirdly, we should make the meditation with fervour as regards its practical application to ourselves, being particularly careful, however, not to make rashly, or without due deliberation, any promise or vow, and not to injure our health by a too intense application (a). This is a

danger which (as the Directory remarks) is apt to occur, either when the soul strives to force herself to devotion and tears in moments of aridity and desolation, or when, on the other hand, she enjoys an extraordinary abundance of heavenly consolations. During the meditation, it will be quite sufficient to bestow on the subject that diligence which men usually employ when conversing with some exalted personage, or when discoursing in public. For the real solid advantage of the meditation does not consist in a forced attention, nor in making extraordinary efforts to excite ourselves to tears; but is to be sought in the knowledge of those truths, and in those movements of the will which proceed from an interior heavenly light.

Wherefore, in the moments of consolation two

(a) S. Ignatius in lib. Exercit, annot. iii.

things are to be attended to. First, we must direct these consolations to the amendment of our lives, and to the strengthening of our good resolutions, in order that all solid advantage may not vanish together with that spiritual sweetness which we have tasted. Secondly, we ought to prepare our soul for the period of desolation and aridity, in order that it may not come upon us unprepared. When, however, aridity and desolation do come upon us, we must, first, observe "the additions" more accurately (a); secondly, we must humble ourselves before the Lord; thirdly, we must persevere in prayer with patience and constancy, mindful of the Divine promise: "If it make any delay wait for it: for it shall surely come, and it shall not be slack" (b).

III. The books selected for spiritual reading should not only be good and useful, but they should be such as tend to nourish those affections which we then seek to cultivate. Wherefore, we ought to suit the lecture to the subject of the meditation, and to read it, not in a hurried, careless manner, but with due reflection, weighing well what we read, and drawing from it the necessary fruits. "The Lives of the Saints" should also be selected for this purpose, and accommodated to the spiritual necessities of the person who is engaged in the Exercises. We must be careful, however, that the pleasure which we derive from reading should not so captivate us, as

(a) By the "ten additions," as they are called, are meant certain recommendations of S. Ignatius to assist us in making the Exercises well, and obtaining our requests from God. Their substance will be found given above in the text of the Introduction.-Translator.

(b) Habacuc ii., v. 3.

to make us curtail the time allotted to meditation. This is always first in importance, and every other Exercise must be held subordinate to it. Nay, even some short time before meditation, we must leave off everything else in which we may be engaged, in order that the mind may be entirely free for the proper discharge of that duty.

IV. The following points should form the subject of the particular examen, to be made twice each day during the retreat—viz., a great exactness in performing with due fervour the works prescribed; und an accurate observance of the distribution of time, and of the additions laid down by S. Ignatius. This is the substance of these "additions "-first, before going to sleep to fix the hour of rising, and review in your mind the points of the meditation for the following morning. Secondly, standing a few paces from the place where you are about to make your meditation, to place yourself in the presence of God. Thirdly, should any particular point touch your heart and excite your affections, you ought to dwell upon it, without caring to pass on to anything else; "for it is not the abundance of knowledge, but of interior feeling and sweetness that is wont to satisfy the longing of the soul" (a). Fourthly, at the end of the meditation you should examine how it has succeeded. Fifthly, during the first and third weeks you should avoid all joyful thoughts, even though they be pious ones, and should rather occupy yourself with such reflections as tend to excite a holy sadness. For this purpose you should keep your room darkened. Sixthly, you should avoid laughter, conversation, and

(a) S. Ignatius, annot. 2.

looking fixedly at any one. Seventhly, you should increase your penitential exercises, viz., the use of the hair-shirt, of the discipline, the practice of abstinence, sleeping on a harder bed than usual, &c. ; provided, however, that there be no danger of injuring your health, and that you retrench nothing of the time which is necessary for sleep (a).

The Directory says that we must use great diligence in the observance of these additions; because the more exact each one is in this particular, the more readily and the more abundantly will he find the spiritual fruit for which he is seeking" (b).

§. V. Plan of the Exercises.

I. The Exercises of S. Ignatius are divided into four weeks, which are reckoned not so much by the number of days as by the matter of the meditations. The first week corresponds to the purgative way; because during that time we endeavour, as it were, to cleanse our souls anew by means of a knowledge of ourselves, and by a hatred of sin. The second and third weeks correspond to the illuminative way; because by meditating at this period on the virtues practised by Jesus Christ in His public and private life, our souls become wonderfully enlightened, and we are strongly prompted to imitate Him by means of these virtues. The fourth week corresponds to the unitive way; because by contemplating all this time the glory of Christ, we become intimately united to God, our last end, by means of spiritual love.

From this it is evident that the Exercises furnish

(a) Lib. exercitior. ad finem 1 hebdom.

(b) Directory, ch. 3, n. 1.

us with a short and easy means of attaining to the highest perfection, by detaching us from sin, and by gradually conducting us through the different virtues to a union with God. So that not only is the end to which they aspire most sublime in itself, but the means employed are most admirably suited to its accomplishment.

II. For, in the first place, after considering the sublimity of our last end for which we have been created, the will is impelled to make every effort towards its attainment. That this may proceed in a regular and orderly manner, we must (1.) first of all remove the obstacles which lie in our path, that is to say our sins, by detesting and confessing them. But to prevent us from relapsing into our sinful ways, we are still further frightened away from them by the consideration of death, judgment, hell, and of the manner in which God has punished the sin of the angels, and that of our first parents.

(2.) Having removed these obstacles, and having returned anew with the Prodigal Son into the grace of our Heavenly Father, in order that we may be enabled to advance in the path of perfection and attain our last end, we are offered a support, namely, the example of Jesus Christ, than whom there is no guide more skilled, no way more secure, no companion more faithful, no helper more ready or more powerful to render us assistance. For this reason his virtues and the principal mysteries of his life are proposed to us as the subject of our meditation.

(3.) That we may be the more courageous to imitate Him, even in a more perfect manner, we are invited to make the three celebrated meditations, on the two standards, the three classes of men, and the three degrees of humility. But in order that we