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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
dt* Sonatina lopola. 103
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
104 C&e Spiritual ©jrerdfica of
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
tttsi iopola. 105
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.]
Spiritual (Ejrmtciffi of
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
JLopola. 107
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.]
108 ffr&e Spiritual decertifies of
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.
t. Sffnatttts lovola. 109
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 .]
110 C&e Spiritual Cjrmwe* of
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.]
112 Cl>e Spiritual (Ejcmtscfi of
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 ?)~\
116 &[)c Spiritual 6j:mi6eg of
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,
&*• Sfaiwto* lopola. 117
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.]
118 &&e Spiritual exercises of
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.]
lopola. 119
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.]
120 <T(,C Spiritual ejrmwc* of
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.]
122 &&C ^pinttial er.mt6Ci$ of
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.
lopola* 123
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. [In the Autograph, Christ our Lord ordered them (the Disciples) to bring Him loaves, and commanded that they (the multitudes) should lie down in order, and blessed, and broke, and gave
124 C&e Spiritual dfrmtfitfl of
to His Disciples those loaves, and the Disciples to the multitude.]
Thirdly, they ate and were satisfied, and there remained twelve baskets.
CONCERNING THE TRANSFIGURATION OF CHRIST, MATT. XVII.
First, Jesus having taken [Autograph, taken as companions] His three dearest Disciples, Peter, John, and James, (was transfigured before them, and His face shone as the sun, and His garments be came white as snow.)
Secondly, He talked with Moses and Elias.
Thirdly, Peter asking [Autograph, say ing] that three tabernacles should be made there, there sounded a voice from Heaven : ( This is my beloved Son, &c. hear ye Him.) Whence the Disciples, being terrified, fell on their faces ; when Christ touched them and said : (Arise, and fear not : &c. Tell the vision to no one until the Son of Man rise again from the dead.}
CONCERNING THE RAISING OF LAZARUS, JOHN XI.
First, Christ, having received a message concerning the sickness of Lazarus, re-
• Ssnatittfi Lapola* 125
mains [Autograph, Martha and Mary inform Christ our Lord concerning the sickness of Lazarus, which when He knew, He remained] in the same place two days, that the miracle might be the more evi dent.
Secondly, before raising the dead man, He stirs up the faith of both sisters [Au tograph, He demands of both the one and the other that they believe, saying:] (1 am the Resurrection and the Life: he that believeth in Me, although he be dead, shall live.)
Thirdly, after He had wept, and prayed, He raised him : and the manner of raising which He used was a command : (Laza rus, come forth.)
CONCERNING THE SUPPER AT BETHANIA, MATT. XXVI.
First, Christ was supping [Autograph, is supping] in the house of Simon the leper, and Lazarus likewise.
Secondly, Mary poured out [Auto graph, pours out] unguent on His head.
Thirdly, Judas finds fault : ( Wherefore
this waste?) But Christ again defends
Magdalen : ( Why trouble ye this woman ?
for she hath wrought a good work upon
Me.)
126 Cfte ^ptritttal demises of
CONCERNING THE DAT OF PALMS, MATT. XXI.
First, our Lord ordered a she-ass and foal to be brought : (Loose them and bring them to Me; and if any one shall say any thing to you, say ye that the Lord hath need of these, and immediately he will let them go.)
Secondly, He mounted the she-ass, covered with the Apostles' clothes.
Thirdly, the people who were about to receive Him, strewed the way with their clothes, and with the branches of trees: (Hosanna to the Son of David : blessed is He that cometh in the Name of the Lord: Hosanna in the highest.)
CONCERNING THE PREACHING IN THE TEMPLE, LUKE XIX [-XXl].
First, He was teaching daily in the Temple.
Secondly, when His preaching was over, *He returned into Bethania, no one re ceiving Him in Jerusalem.
CONCERNING THE LAST SUPPER, MATT. XXVI. AND JOUN XIII.
First, He ate the Paschal lamb with
[* In the Autograph, because there was no one to re ceive Him in Jerusalem, He returned to BethaniaJ]
£>t* Sonatina lopola. 127
the Disciples [Autograph, with His twelve Apostles] and forewarned them concerning His impending death: (Amen I soy unto you, that one of you will be tray Me.)
Secondly, He washed their feet, not ex cepting those of Judas himself; beginning with Peter, who, considering the majesty of Christ [Autograph, of the Lord] and his own unworthiness [Autograph, worthlessness], opposed it: [Autograph, not being willing to consent, said :] (Lord, dost Thou wash my feet ?) not knowing that an example of humility was being given by Our Lord, Who made this de claration afterwards : (/ have given you an example, that as I have done, so ye also may do.)
Thirdly, He instituted the most holy Sacrament [Autograph, Sacrifice] of the Eucharist, for a sign of the highest love, [Autograph, for the greatest sign of His love,] using these words : ( Take ye and eat: &c.) And when supper was finished, Judas went out to sell Him. [Autograph, to sell Christ our Lord.]
128 dTfjc §»pinttial <5j:crriflicfi of
CONCERNING THE MYSTERIES WHICH TOOK PLACE AFTER
SUPPER AND IN THE GARDEN [Autograph, *F1 OM
THE SUPPER TO THE GARDEN INCLUSIVELY],
MATT. XXVI AND MARK XIV.
First, supper having been finished, and a hymn sung, Christ went to the Mount of Olives with His eleven Disciples, who were full of fear; and commanded eight to remain at Gethsemane: (Sit ye here, irliile I go yonder and pray.)
Secondly, having taken with Him three, Peter, James, and John, He prayed three times, saying: (My Father, if it be pos sible, let this cup pass from Me : never theless, not as I will, but as Thou wilt.) And being in an agony, He prayed at the greater length.
Thirdly, when He had suffered Himself to be reduced to so great fear, that He said, (My Soul is sorrowful even unto death), He even sweated blood abundantly, as Luke testifies, [Autograph, Thirdly, He came into so great fear, that He said, (My Soul is sorrowful even unto death), and sweated blood so abundantly that
[* " From the Svpper to the Garden inclusively. — Ob serve that in all these Mysteries of Our Lord's Passion, the holy Father points out particularly the journeys of our suffering Lord ; which we have also noted above, in the Third Week, Day 2, note 4."— Father Rothaan.}
S'snattttis Lopolcu 129
Luke says,] (His sweat became as drops of blood running down upon the ground.) Whence we may conjecture that His clothes had already been made wet with blood. [Autograph, which implies that His clothes were already full of blood.]
CONCERNING TOE TAKING OP CHRIST, AND HIS BEING
BROUGHT TO THE HOUSE OF ANNAS; MATT. XXVI,
LUKE XXII, MARK XIV, JOHN XVIII.
[Autograph, CONCERNING THE MYSTERIES WHICH TOOK
PLACE FROM THE GARDEN TO THE HOUSE OF ANNAS INCLUSIVELY ; MATT. XXVI, LUKE XXII, MARK XV.]
First, our Lord permitted Himself to be betrayed by a kiss [Autograph, to be kissed] by Judas, and to be apprehended like a robber: (Are ye come out as to a robber, with swords and clubs, to appre hend Me ?* I sat daily with you teaching in the Temple, and ye laid no hold upon Me.) And Himself asking, (Whom seek ye?) all His enemies fell to the ground.
Secondly, when Peter smote the servant of the High Priest, He said to Him, (Put thy sword into the scabbard) and healed the servant [Autograph,ihe servant's wound].
Thirdly, having been taken, and having
[* In the Autograph, as in the text of the Vulgate, Ye are come out — to apprehend Me: without the inter rogation.]
K
130 dTfje g>pintttnl exercises of
been forsaken by His Disciples, He is dragged to the house of Annas, where, by Peter, who had followed Him a little after [Autograph, at a distance], He was denied once, and from a servant who found fault with Him, (Answerest Thou the High Priest thus ?), He received a slap.
CONCERNING THE THINGS DONE AFTERWARDS IX THE HOUSE OP CAIPHAS, MATT. XXVI.
[Autograph, CONCERNING THE MYSTERIES WHICH TOOK
PLACE FROM THE HOUSE OP ANNAS TO THE HOUSE OF CAIPHAS INCLUSIVELY.]
First, Christ is led away bound from Annas into the house of Caiphas, where Peter again denied Him twice, and, when our Lord looked upon him, (went out and wept bitterly).
Secondly, He remained bound all that night.
Thirdly, the officers who surrounded Him mocked Him, tormented Him (vexa- bant), and, having covered His face, struck Him with their fists, questioning Him : (Prophesy unto us, 0 Christ, who is he that smote Thee) : and in other ways blasphemed Him. [Autograph, Thirdly, moreover, they who held Him a prisoner, mocked Him, and struck Him, and co vered His face, and gave Him slaps and
loola. 131
questioned Him: (Prophesy unto us, who is he that smote Thee f) : and uttered similar blasphemies against Him.]*
CONCERNING THE ACCUSATION OF CHRIST TO PILATE ; MATT. XXVlf, LUKE XXIII, MARK XV, AND JOHN XVIII.
[Autograph, CONCERNING THE MYSTERIES WHICH TOOK
PLACE FROM THE HOUSE OF CAIPHAS TO PILATE'S (HOUSE) INCLUSIVELY J MATT. XXVlf, LUKE XXIII, MARK XV.]
First, Christ is then dragged to Pilate, and before Him caluinniously accused by the Jews: [Autograph, First, the whole multitude of the Jews drag Him to Pi late, and accuse Him before him, saying : ( We have found This Man perverting our nation, and forbidding to give tribute to Caesar.) Secondly, when Pilate had once and
[* " Then spat they in His face, and struck Him with their fists, and smote His face with the palms of their hands ; saying : Prophesy unto us, 0 Christ, who is he that smote Thee V— Matthew xxvi. 67, 68. " And some began to spit upon Him, and to cover His face, and to strike Him with their fists, and to say to Him : Prophesy : and the servants smote Him with the palms of their hands." — Mark xiv. 65. " And the men who had Him in custody mocked Him, and beat Him ; and having blind folded Him, struck Him on the face, and questioned Him, saying: Prophesy, Who is he that smote /Thee? and uttered many other blasphemies against Him." — Luke xxii. 63, 64, 65.]
[t Instead of Matthew xxvi,' it should have been Mat thew xxvii.]
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again examined Him, he pronounced: (I find no cause in Him) [John xviii, 38; and xix, 4 and 6].
Thirdly, the Jews cried out that they chose rather the liberation of Barabbas the robber than that of Christ Jesus: (Not this man, but Barabbas.) [Auto graph, Thirdly, Barabbas the robber was preferred to Him : ( They all cried out, saying: Not this man, but Barabbas.)]
CONCERNING THE TRANSMISSION OF CHRIST TO HEROD, LUKE XXIII.
[Autograph, CONCERNING THE MYSTERIES WHICH TOOK
PLACE FROM THE HOUSE OF PILATE TO HEROD'S (HOUSE).]
First, Pilate sent Christ on to Herod, thinking that He was a Galilean. [Auto graph, Pilate sent Jesus (as) a Galilean to Herod the Tetrarch of Galilee.]
Secondly, when Herod asked Him questions out of curiosity, He answered nothing at all, although He was being vehemently accused by the Jews. [Auto graph, Secondly, Herod, being curious, questioned Him much, and He answered him nothing, although the Scribes and Priests kept on accusing Him.]
Thirdly, He was set at nought by Herod with his army, and clothed in a white garment.
ms JLopoIa* 133
CONCERNING THE RETURN FROM HEROD TO PILATE ;
[Autograph, CONCERNING THE MYSTERIES WHICH TOOK
PLACE FROM THE HOUSE OF HEROD TO PILATE'S (HOUSE);] MATT. XXVII, LUKE XXIII, MARK XV, AND JOHN XIX.
First, Herod sent Christ back to Pilate, and [Autograph, for which reason] they two, having previously been enemies, were that same day reconciled to one another.
Secondly, Pilate commanded Jesus to be beaten with scourges; the soldiers crowned Him with thorns, and put upon Him a purple robe : then, mocking Him, said, (Hail, King of the Jews /) ; and at the same time struck Him with their hands [John xix. 3]. [Autograph, Se condly, Pilate took Jesus, and scourged Him; arid the soldiers made a crown of thorns, and put it upon His head; and clothed Him with a purple robe, and came to Him, and said, (Hail, King of the Jews /) ; and gave Him slaps.]
Thirdly, [Autograph, Thirdly, he led Him forth to the sight of all:] (Jesus therefore came forth, bearing the crown of thorns, and the purple robe), and Pi late says to them (Behold, the Man!) ; but the Chief Priests cried out together [Autograph, and when they had seen Him, the Chief Priests cried out, saying] : ( Crucify, crucify Him!)
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CONCERNING THE CONDEMNATION AND CRUCIFIXION OF
JESUS CHRIST, JOHN XIX.
[Autograph) CONCERNING THE MYSTERIES WHICH TOOK
PLACE FROM THE HOUSE OF PILATE TO TUB CROSS
INCLUSIVELY, JOHN XIX.]
First, Pilate, sitting at the tribunal, judged Christ, and delivered Him up to be crucified, [Autograph, Pilate, sitting as judge, delivered Jesus up to them, that they might crucify Him,] after that the Jews, denying that He was their King, had said : ( We have no king" but Ccesar.)
Secondly, Christ carried His Cross, until, on account of the failure of His strength, a certain Simon of Gyrene was compelled to bear it after Him.
Thirdly, He was crucified between two [Autograph, in the midst of two] thieves* with this title set over Him : (Jesus of Nazareth, the King of the Jews.}
CONCERNING THE MYSTERIES WHICH TOOK PLACE UPON THE CROSS ; MATT. XXVII, LUKE XXIII, JOHN XIX.
First, He endured blasphemies on the Cross: (Ah, Thou that destroy est the
[* The term thieves, as retained by custom in the case of the malefactors crucified with Our Lord, must not be understood in its modern restricted sense, but as equiva lent to robbers, Lat. " latrones' ', Gr. "
lopola. 135
Temple of God, &c. come down from the Cross. ) And His garments were divided. Secondly, Our Lord uttered seven words [speeches] on the Cross : Praying, that is to say, for those who were crucifying Him; Pardoning the thief; Commending His Mother and St. John to one an other; Exclaiming (7 thirst), when they gave Him vinegar to drink; And then saying that He was forsaken by His Father ; Afterwards (It is accomplished} ; and lastly, (Father, into Thy hands 1 commend My spirit /)
Thirdly, the Sun was darkened as He expired, and the rocks were rent; the se pulchres also were opened, and the veil of the Temple was rent from the top to the bottom ; and His side, pierced with a lance, poured forth water and blood.
[7?i tfo Autograph, CONCERNING THE MYSTERIES WHICH
TOOK PLACE ON THE CROSS*; JOHN XIX.]
First, He spoke seven words (speeches) on the Cross : He prayed for those who
[* " Concerning the Mysteries on the Cross. A great dif ference is here observed between the Common Version and the Autograph. In the former, the order of the his tory is pretty nearly preserved ; in the Autograph, on the contrary, the historical succession being left, the order of the things to be contemplated seems accommodated to the consideration, so often commended by our holy Father, of the persons, words, actions, and, in the Third Week, of
136 CI)e Spiritual (^vcrciscfis of
were crucifying Him; He pardoned the thief; He commended St. John to His Mother, and His Mother to St. John ; He said with a loud voice (/ thirst), and they gave Him gall and vinegar ; He said that He was forsaken ; He said (It is ac complished) ; He said (Father, into Thy hands I commend My spirit!)
Secondly, the Sun was darkened, the rocks were rent, the sepulchres were opened, the veil of the Temple was divided into two parts from the top to the bottom.
Thirdly, they blaspheme Him, saying, (Ah Thou that destroy est the Temple of God, come down from the Cross) ; His garments were divided; His side, pierced with a lance, flowed with water and blood.]
CONCERNING THE MYSTERY OF THE BURIAL, IBID.
[Autograph, CONCERNING THE MYSTERIES WHICH TOOK
PLACE FROM THE CROSS TO THE SEPULCHRE INCLUSIVELY, IBID.]
First, Our Lord, when dead, was taken
the things which Our Lord is suffering. In the first point we see the person, Jesus, and His words, and the things which He is suffering. In the second, the inani mate things ; which, being personified as it were, grieve after their manner, and speak their grief. In the third, the enemies of Christ, and their words and actions. Moreover, this contemplation ends, as is fitting, in the opened side of Christ, and rests in the transfixed heart of Jesus." — Father RothaanJ]
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from the Cross by Joseph and Nicodemus, in the very sight of His most afflicted Mother. [Autograph, First, He was put down from the Cross by Joseph and Ni codemus, in the sight of His afflicted Mother.]
Secondly, His Body* was taken to the Sepulchre, anointed, and enclosed.
Thirdly, guards were set in that place.
CONCERNING THE RESURRECTION OF CHRIST AND THE FIRST APPEARANCE.
First, Our Lord appeared to His Mo ther, after He was risen again, since the Scripture says that He appeared to many [Autograph, to so many others]. For although it does not express her by name, yet it leaves us this for certain, speaking as to persons having understanding; lest otherwise we justly hear that saying: Are ye also yet without understanding ?)
CONCERNING THE SECOND APPEARANCE, MARK XVI.
First, Mary Magdalen, Mary [the mo ther] of James, and Salome set out [Au tograph, go] very early in the morning
[* That the Common Latin Version should be thus pointed and rendered, is clear from the Autograph.]
138 fZT&r Spiritual Cfrmtecs of
to the monument, saying : ( Who shall roll us back the stone from the door of the Sepulchre F)
Secondly, they saw the stone rolled back, and heard the Angel's speech: [Au tograph, they see the stone rolled back, and the Angel, who says :] ( Ye seek Jesus of Nazareth Who was crucified. He is risen : He is not here.)
Thirdly, He appeared to Mary Magda len, who, when the others had left [Auto graph, when the other women were gone], had remained by the Sepulchre.
CONCERNING THE THIRD APPEARANCE, MATT. ULT.
First, the women returned from the monument with fear and at the same time great joy, that they might tell the Disciples all that they had understood concerning our Lord's Resurrection.
[Autograph, First, those Maries go out from the monument with fear and great joy, wishing to announce to the Disciples our Lord's Resurrection.]
Secondly, Christ appearing to them on the way, said (All Hail!); and they, approaching, and having prostrated them selves at His feet, worshipped Him.
Thirdly, Our Lord addressed them:
lopola. 139
(Fear ye not. Go tell my brethren, that they depart into Galilee : there shall they see Me. )
CONCERNING THE FOURTH APPEARANCE, LUKE ULT.
First, Peter, having heard from the women of the Resurrection of Christ, ran [Autogfdpk, went quickly] to the monu ment.
Secondly, having gone in, he saw only the linen clothes in which the Body had been bound up. [Autograph, in which the Body of Christ our Lord had been bound up, and nothing -else.]
Thirdly, to Peter reflecting on these things Christ shewed Himself, whence the Apostles said : ( The Lord is risen indeed, and hath appeared to Simon.)
CONCERNING THE FIFTH APPEARANCE, IBID.
First, He then appeared [Autograph, He appears] to two Disciples, when they were going to Emmaus, and were talking about Himself.
Secondly, He reproved their incredu lity, and expounded to them the Myste ries of the Passion and Resurrection: [Autograph^ He reproved them, shewing
140 (ZTfje Spiritual (Zfrerctacfli of
by the Scriptures, that Christ had to die and to rise again :] ( 0 senseless and slow of heart to believe in all the things which the Prophets have spoken. Was it not necessary that Christ should suffer these things, and so enter into His glory?)
Thirdly, having been asked, He re mained with them, and having broken bread to them, disappeared; and*they re turned and told the Apostles how they had seen Him, and in the breaking of bread known Him.
[Thirdly, being intreated by them, He remains there, and was with them, until in the act by which He gave them Com munion He disappeared; and they re turned and told the Disciples how they had known Him in Communion. Autograph].
CONCERNING THE SIXTH APPEARANCE, JOHN XX.
First, all the Disciples except Thomas were assembled at home for fear of the Jews.
Secondly, Christ, having come in, when the doors were shut, (stood in the midst, and said to them: Peace be unto you /) [Autograph, Secondly, Jesus appeared to them when the doors were shut; and, standing in the midst of them, says: (Peace be unto you /)]
Lopola. 141
Thirdly, He gave them the Holy Ghost, and said : (Receive the Holy Ghost : whose sins ye forgive, they are forgiven to them, &c.)
CONCERNING THE SEVENTH APPEARANCE, IBID.
First, St. Thomas, not having been present at the aforesaid [Autograph, in credulous, because he had been absent from the preceding] appearance, had pro tested, ( Unless I see &c. I will not believe. )
Secondly, after eight days, Christ again offered Himself to their sight [Autograph, Jesus appears to them], the doors being shut, and said [Autograph, says] to Thomas (Put in thy finger hither, and see &c. and be not incredulous, but be lieving.)
Thirdly, Thomas exclaimed : [Auto graph, believed, saying :] (My Lord and my God /) : to whom Christ replied : (Blessed are they that have not seen, and have believed.)
CONCERNING THE EIGHTH APPEARANCE, JOHN ULT.
First, Jesus again manifested Himself [Autograph, Jesus appears] to seven of His Disciples when fishing ; who when
142 C&c Spiritual eternise* of
they had taken nothing all night, and had cast the net at His command (were no longer able to draw it up, because of the multitude of the fishes.)
Secondly, John, knowing Him by this miracle, said to Peter (It is the Lord) : and he, immediately casting Himself into the sea, came to Christ.
Thirdly, He gave them to eat bread and fish [Autograph^ *part of a broiled fish and a honey- comb] : afterwards to Peter, having thrice asked Him whether he loved Him, He commended His fold: (Feed my sheep.)
CONCERNING THE NINTH APPEARANCE, MATT. ULT.
First, the Disciples, in pursuance of our Lord's command, depart to Mount Thabor.
Secondly, He appeared, and said to them : (All power is given Me in heaven, and on earth.)
Thirdly, sending them to preach through
[* " Part of a broiled fish and a honeycomb. — So in the Autograph. Since in the Gospel (Luke xxiv, 42) these words relate to another appearance, we must say, that to our holy Father, writing these points from memory, that has happened which every one knows has not unfrequently happened even to the holy Fathers, when citing from memory the words of Scripture." — Father fiothaan.]
t. %snn.tin& lopola* 143
the whole world, He thus charged them : (Go ye therefore and teach all nations, baptizing them in the Name of the Father, and of the Son, and of the Holy Ghost.)
CONCERNING THE TENTH APPEARANCE, 1 COR. XV.
(After that He appeared to more than five hundred brethren at once.)
CONCERNING THE ELEVENTH APPEARANCE, IBID.
( After that He appeared to James. )
CONCERNING THE TWELFTH APPEARANCE.
That Christ appeared also to Joseph of Arimathaea, is read in some holy writings and is probable, and a pious subject of meditation. [Autograph, He appeared to Joseph of Arimathoaa, as it is pious to suppose in meditation, and as we read in the lives of the Saints.]
CONCERNING THE THIRTEENTH APPEARANCE, 1 COR. XV ; [ETC.]
He appeared also to blessed Paul after His Ascension. (And last of all He ap peared to me, as to the one horn out of due time.) He appeared also to the Fa-
144 @r()e Spiritual (Kferdsefi of
thers in Limbus, in His Soul, and after they were brought out thence. [Auto graph, He appeared also in His Soul to the holy Fathers of Limbus, and after He had brought (them) out (thence).]
Finally, having resumed His Body, lie appeared often (passim) to the Disciples, and was frequently with them. [Auto graph, and had assumed His body again, He appeared many times to the Disciples, and was with them (or conversed with them, conversabatur cum illis).~\
CONCERNING THE ASCENSION OF CHRIST, ACTS I.
After Christ had no\v many times shewn Himself alive to His Disciples during forty days (by many proofs, &c. speaking to them concerning the king dom of God), He sent them to Jerusalem, that they might there await the Holy Ghost Who had been promised them. [Autograph, First, after He had appeared to the Apostles, during the space of forty days, making (affording) many proofs and signs, and speaking concerning the kingdom of God, He commanded them that they should await in Jerusalem the Holy Ghost Who had been promised them.]
Sfffnatros Inpoln, 145
Secondly, He led them out to the Mount of Olives. (And while they beheld, He was lifted up, and a cloud received Him out of their sight.)
Thirdly, to them looking up into heaven, those two men who stood by them in white garments, whom we believe to have been Angels, said : [Autograph, Thirdly, they looking into heaven, the Angels say to them :] ( Ye men of Galilee, why stand ye looking into heaven f This Jesus, Who hath been taken up from you into heaven, shall so come as ye have seen Him going into heaven.)
146 ST&e ^pirttiml (BrmiBrs of
SOME RULES
For the discerning of the motions of the soul which dif ferent spirits excite [ A utograph, for feeling and recog nizing in some measure the various motions which are excited in the mind], in order that the good ones alone may be admitted, and the evil ones driven .away. It must be observed, that they suit more especially the Exercises of the First Week.
The first rule is, that to those who easily sin mortally, and add sin to sin, our enemy is wont usually to present the allure ments of the flesh and senses [Autograph, apparent delights, making them imagine sensual delectations and pleasures], that he may keep them full of sins, and ever increase the amount. But the good spirit, on the contrary, pricks continually their conscience, and by the office of remorse and reason deters them from sinning.
The second, that to others, who take anxious pains to purify themselves from their faults and sins, and advance daily more and more in the desire of obey ing God, the malignant spirit suggests feelings of molestation, scruples, sad-
147
nesses, false reasonings, and other such disturbances, by which to impede that advance. Of the good spirit, on the other hand, it is the property and custom to add courage and strength to those who
O O
act rightly, to console them, to call forth the tears of devotion, to enlighten the mind, and give tranquillity, removing all obstacles, in order that they may the more easily and cheerfully by good works ever advance farther.
The third, that spiritual consolation, properly so called, is then known to be present, *when, by a certain internal mo tion, the soul burns up with the love of her Creator, and can no longer love any creature except for His sake. Also when there are shedf tears stirring up that love, whether they flow from grief con cerning sins, or from meditation on the Passion of Christ, or from any other cause whatsoever, which is rightly ordered to the worship and honour of God.
[* In the Autograph, " when there is excited in the soul some interior motion by which she begins to be in flamed (Spanish, viene a inflammarse : comes to inflame herself) in the love of her Creator and Lord ; and, conse quently, when she can love no created thing on the face of the earth in itself, but (only) in the Creator of them all."]
[t The Spanish lanfa (ejicit) expresses the force of the tears bursting forth.]
148 (Tie Spiritual Cjrcrciccfi of
Lastly, any increase of faith, hope, and charity, may be called a consolation : also every joy which is wont to stir up the soul to the meditation of heavenly things, to the desire of salvation, to the posses sion of rest and peace with the Lord.
The fourth, that, on the other hand, we should call by the name of spiritual desolation, any darkening of the mind, disturbance therein, instigation to the lowest or earthly things; together with every disquietude and agitation, or temp tation, which moves to distrust concerning salvation, and expels hope and charity; whence the soul feels that she is saddened, grows lukewarm, becomes torpid, and almost despairs of the mercy of God her ('ivator Himself. [Autograph, when she (the soul) finds herself all torpid, luke warm, sorrowful, and as it were separated from her Creator and Lord]. For as de solation is the opposite to consolation, so also the thoughts which spring from either are altogether contrary to those which spring from the other.
*The fifth, that, in time of desola-
[* In the Autograph, — The ffth, in time of desolation one 1'iiust never make a change, but stand firmly and con stantly in the purposes and determination in which one
J£>t STgnattttg lopola* 149
tion, one must not deliberate on anything, or make any change concerning one's purpose of mind, or state of life, but per severe in those things which had been settled before, suppose, during the preced ing day or hour of consolation. *For as, whilst any one enjoys that consolation of which we have spoken, he is led, not *by his own instinct, but by that of the good spirit; so when desolation presents itself to him, he is urged on by the evil spirit, by whose instigation nothing right is ever eifected.
The sixth, that, although a man affected with desolation ought by no means to change his former decisions, it will never theless be expedient that those things should be provided and increased which tend to oppose the impulse of desolation ; such as are, to be earnest in prayer, with
was on the day preceding such desolation, or in the deter mination in which one was in the preceding consolation; thus expressing more clearly, as Father Rothaan ob serves, that we must hold fast to what had been prede termined, not merely during sensible consolation, but also while the mind was at rest.]
* In the fifth rule concerning the distinguishing of spirits, those words, — For as, whilst any one, to the end, may be better rendered from the Autograph as follows : — For as in consolation the good spirit more rides and directs us, so in desolation does the evil one, by whose instigation and counsels we cannot determine anything right.
150 C&e Spiritual <&?tum& of
self-examination, and to undertake some penance. [Autograph, it is (yet) very pro fitable intensely to change ourselves (/. e. our mode of action, that we may con tend) against the desolation itself, e. g. by being more earnest in prayer, in medita tion, by examining ourselves much, and extending ourselves more (performing something more) in some suitable method of doing penance.]
The seventh, that, as long as we are op pressed with desolation, we must consider that the Lord leaves us to ourselves for the time, for the sake of probation, in order that we may learn to resist even by our natural strength the attacks of our enemy ; which we are certainly able to do, *the Divine help being continually with us, although it be then not at all perceived, in consequence of the Lord's having with drawn the former fervour of charity, [Au tograph, his (the person's) much fervour, great (sensible) love, and intense grace,] leaving nevertheless that grace which may
* In the seventh rule concerning the distinguishing of spirits, about the middle, — the Divine help being con tinually with us, although it be then not at all perceived. In the Autograph it is as follows : — the Divine help beina with us; which ever remains, although it be then not at all perceived.
tufi lopola. 151
suffice for performing good works and gaining eternal salvation.
The eighth, that he who is under the attack of temptation will be wonderfully helped by the endeavour of maintaining patience, this being the virtue which is especially opposed to, and diametrically resists, vexations of this kind. He must also call in hope, and the thought of the consolation which will soon be at hand : if especially* the force of the desolation be broken by the holy endeavours pointed out in the sixth rule.
The ninth, that the chief causes of de solation are three. The first, because, on account of our lukewarmness, and want of pains-taking in spiritual practices or ex ercises, we are deservedly deprived of the Divine consolation. The second, in order that we may be proved, what kind of per sons we are [Autograph, what we are worth], and how we spend ourselves for [Autograph, how far we go in] the ser vice and honour of God without the pre sent pay, as it were, of consolations and spiritual gifts. [Autograph, without so great pay of consolations and great (spe-
[* " The especially which we find in the Common Ver sion, is not in the Autograph.1' — Father llothaan.]
1.32 CIjc ^ptrittml eprrcwctf of
cial) graces.] The third, in order that we may be quite sure, [Autograph, that He ma}7 give us true knowledge arid per ception, whereby we may intimately feel,] that it is not of our own strength to ac quire or retain the fervour of devotion, the vehemence of love, the abundance of tears, or any other inward consolation ; but that all these tilings are the gratuitous gifts of God, which if we claim to our selves as our own, we shall incur the charge of pride and vain-glory, not without se riously endangering our salvation. \_Auto- graph, but that the whole is the gift and grace of our Lord God ; and lest we make our nest in a place which is not our own, by lifting up our understanding to any pride or vain-glory, by attributing devo tion, or the other parts of spiritual con solation, to ourselves.]
The tenth, that he who is enjoying con solation must consider for the future, how he will be able to bear himself when de solation afterwards occurs; in order that even from that time he may gain spirit and strength of mind to repel its attack. [Autograph^ drawing new strength for that time.]
The eleventh, that he who is in this same case, when consolation flows in, depress
153
and humble himself as much as possible, thinking with himself, how weak and cowardly he will appear, when attacked by desolation, unless by the help of the Divine
frace and consolation he be quickly raised. Autograph, how little his strength will be in the time of desolation, without that so great grace and consolation.] He on the other hand who is troubled by desolation, ought to think that with the grace of God he can do very much, and will easily con quer all his enemies, provided he place his hope in the strength of God, and con firm his mind. {Autograph^ that he can do much with grace, which is sufficient for resisting all his enemies, taking strength in his Creator and Lord.]
The twelfth, that our enemy resembles the nature and habit of a woman, as to weakness of strength and obstinacy of spirit. [Autograph, in as much as he is weak in power and strong in will (malice and rage).] For as a woman contending with a man, if she sees him resist with an erect and firm countenance, immediately loses courage and turns her back; but if she perceives him to be timid and cowardly, rises to the utmost audacity, and attacks him fiercely [Autograph, the anger, re venge, and fierceness of the woman is very
154 C&e Spiritual (Bperttaefi of
great, and indeed without measure (ex treme)] } in like manner is the demon ac customed to lose altogether his spirit and strength, [the Autograph adds: his temp tations turning to flight,] as often as he sees the spiritual athlete with a fearless heart and lofty forehead resist his tempta tions: [Autograph, when he who is exer cising himself in spiritual things present a bold front to the temptations of the enemy, doing what is diametrically oppo site (that is, the exact contrary of that which he by his temptations sets before him)*;] but if he is alarmed when the first attacks are to be endured, and gives way as it were to despair, [Autograph, And on the contrary, if he who is exercising him self begins to fear, and to lose courage in bearing temptations,] there is then no beast on the earth more infuriated than that enemy, more fierce, and more perti nacious against man, to fulfil, to our de-
[* " Here the ancient MS. Version inserts : therefore does Paul (James) say : Resist the devil, and he will fly from you (iv, 7). And also at the end of this twelfth rule : therefore does Job say rightly of the demon : There is no power on earth that can be compared to h im (xli, 24). — Which additions, although not found in the Spanish Au tograph, were yet admitted by our holy Father in that Version which he was himself accustomed to use. And in truth these texts eminently confirm the doctrine con~ tained in this rule." — Father fiothaan.]
tttfi; Lopola* 155
struction, the desire of his malignant and obstinate mind. [Autograph, there is no beast so infuriated on the face of the earth, as is the enemy of human nature in following up his perverse intention, with so great (the greatest) malice.]
The thirteenth, that the same enemy of ours follows the plan of any most wicked lover, [the Autograph adds: in as much as he wishes to be secret and not be disco vered. For as (such) a vain (false) man,] who, desiring to seduce [Autograph, who, speaking with an evil purpose, is enticing (tempting)] the daughter of virtuous parents, or the wife of some good man, takes the utmost care that his words and counsels may be secret, and fears and dislikes nothing more than if the daughter makes them known to her father, or the wife to her husband, as knowing that in this case it is all over with his desires and attempts ; in the same way, the devil studiously endeavours, that the soul which he desires to circumvent and ruin, should keep his deceitful suggestions secret ; [Au tograph, when the enemy of human na ture suggests to a just soul his deceits and persuasions, he wishes and desires that they may be received and kept in secret ;] but is in the highest degree displeased,
156 (ZTjie Spiritual ©jrerriecfi of
and most grievously tormented, if his at tempts be made known to any one, either hearing confession, or being a spiritual man [the Autograph adds : who may know his deceits and malice] ; because he understands that, such being the case, he altogether fails in them.
The fourteenth, that the adversary is accustomed also to imitate some leader of war*, who desiring to take and plunder a citadel which he has besieged, having first ascertained the nature and defence of the place, attacks the weaker part. For so he too goes round the soul, and searches out skilfully what virtues, moral (that is to say) or theological, she is either defended by or destitute of; [Autograph, going round searches out on every side all our virtues, theological, cardinal, and moral;] and at that particular part in us which he has seen beforehand to be less strengthened and guarded than the rest, [Autograph, and at that part in which he finds us weaker, and more wanting for our eternal salvation], bringing up all his engines, he rushes on, and hopes to overthrow us.
[* The Spanish Autograph has caudillo, which is used also of a captain of robbers. So also in the meditation on the two Standards, Week ii, Day 4.]
m0 lopola. 157
OTHER RULES
Useful for the fuller discerning of spirits, an 1 suitable more especially for the Second Week.
The first is, that it is the property of God, and of every good Angel, to pour into the mind true spiritual joy, which they cause by taking away all that sad ness arid disturbance of mind which the demon has thrown in ; whereas he, on the contrary, is accustomed by certain sophis tical arguments bearing before them the appearance of truth [Autogragh^ by bring ing forward apparent reasons, subtleties, and perpetual fallacies], to attack that joy found in the soul.
The second, it belongs to God alone to console the soul without any preceding cause of consolation, it being peculiar to the Creator *to enter His creature, and turn, draw, and change it altogether to the love of Himself. And we then say that no cause precedes, when neither to our senses, nor to our understanding, nor
[* In the Autograph : " to go in and out (of the soul), to make a movement in her, drawing her altogether to the love of His Divine Majesty." The going in and out expresses " that the Creator uses the soul which is given up to Him, as His own home ; which likeness is also em ployed below in Rule 7." (Father Rothaan.)']
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to our will there is presented anything which can of itself be the cause of such consolation. [Autograph, I say, without cause, (that is) without any previous per ception or knowledge of any object from which such consolation may come (to the soul) by her (own) acts of understanding and will.]
The third, when a cause of consolation has preceded, as well the bad as the good Angel may be its author; but they aim at contrary ends ; the good, that the soul may advance farther in the knowledge and practice of good ; the bad, that she may do badly and perish.
The fourth, it is the custom of the ma lignant spirit, to transfigure himself into an Angel of light, and, having known the pious desires of the soul, first to second them, then soon after to entice her to his own perverse wishes. For he puts on the appearance at first of following up and encouraging the person's good and holy thoughts ; and then, gradually drawing him into the secret nooses of his deceits, ensnares him. [Autograph, for he is wont to suggest good and holy thoughts, con formably to (the disposition of) such a just soul ; and then by degrees labours
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to arrive at his end, by drawing (drawing in) the soul into his secret deceits, and perverse intentions.]*
The fifth, our thoughts must be dili gently and accurately examined as to their beginning, middle, and end; arid if these three be right [Autograph, all good, tend ing to what is altogether good], it is a sign of the good Angel, suggesting those thoughts ; but if in the course of the ideas anything is presented, or follows, which is bad of itself, or calls away from good, or impels to a less good than the soul in searching before had determined to follow, or produces lassitude in [Autograph, weakens] the soul, vexes, and disturbs [Autograph, or disquiets, or disturbs] her, taking away the peace and tranquil lity which she had before, it will then be an evident sign, that the author of such
[* "This fourth rule," observes Father Rothaan, "is of the utmost importance, as well as that which follows next, the fifth, in order that we may not be deceived by the appearance of good, and drawn away from the true good." After speaking of the false appearances by which the enemy of souls so often deceives those who are aiming at good, he adds : " whose deceits, however, the truly humble, and, especially, the obedient, soul will easily avoid. For the enemy acting from without can do but little, unless a man's own self-love conspire to wards the same ruin."]
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thought is the malignant spirit, as being always opposed to our advantage. [Auto- irrapli, the enemy of our advancement, and of our everlasting salvation*.]
The sixth, as often as it happens that the enemy is discovered [Autograph^ dis covered and recognized] by his serpentine tail, that is, the evil end [Autograph] and evil end], which he always seeks to in sinuate into us, it is then a great help, [Autograph^ it is profitable for him who has been tempted by him,] to go over the whole series of ideas, and mark what web of good thought he at first wove before him, and how he endeavoured gradually to remove [Autograph, to make him descend from (lose)] the preceding sweetness of spiritual taste, and to infuse his own venom [Autograph, until he brought him down to his own degraded intention], in order that his deceits, known [Autogrdph,li\\(n\i\ and taken notice of] by means of an expe rience of this kind, may the more easily be guarded against for the future.
The seventh, into the minds of those who are advancing in the blessing of sal-
[* "And of our everlasting salvation.— In the Auto graph is pointed out the danger of losing, not merely greater perfection, but also everlasting salvation, when a man does not stand on his guard against the illusions of the demon." — Father Rotkaan.']
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vation, the two spirits infuse themselves in different ways; the good one gently, pla cidly, and sweetly, like a drop of water entering into a sponge; but the evil one roughly, unplacidly, and violently, with a kind of noise, as a shower falling down on a rock: [Autograph, and the evil (Angel) touches (it) sharply, and with noise and disturbance, as when a drop of water falls down on a rock :] but to those who go on daily from bad to worse, the direct oppo site happens. Of which difference the reason is, the proportion in which the dis position of the soul itself is like or unlike to either Angel. For if either spirit finds her contrary to him, he joins himself to her* with a noise and pushing which may easily be perceived ; [Autograph, for when it is contrary, they (the spirits) enter with a noise and with sensations, so that it [their coming) may easily be perceived ;] but if conformable, he enters quietly, as into his own house with the door open.
The eighth, as often as without any previous cause, consolation is present to
[* Joins Jtimselfto her. — This, like the entering which the Autograph has, must be understood not of the con sent of tho soul, but merely of a movement in her : see Father llothaan's note.]
M
162 c&c Spiritual &ftm&tG of
us, — although, it being sent from God, there can be under it [Autograph, there is in it], as has been said above, no deceit, we ought nevertheless attentively and care fully to distinguish the time when the con solation is present from that which follows next, [Allograph, yet the spiritual person to whom God gives such consolation, ought with much vigilance and attention to con sider and distinguish the time which be longs properly to such actual consolation from that which follows,] in which the soul is still fervent, and feels the remains of the Divine favour lately received. For in this latter time it often happens that, either from one's own habit, course of thoughts, and judgment, or from the sug gestion of the good or evil spirit, we feel or resolve on things which, not pro ceeding immediately from God, have need of diligent examination, before being as sented to or put in practice. [Autograph, because in this second time she often forms, by means of her own course of thoughts arising out of her habits and out of the consequences of the conceptions and judgments she has had (or, out of the con sequences of the conceptions she has had and out of her own judgments), or by
loola. 163
means of the good or evil spirit, various purposes and counsels which are not given immediately from our Lord God, and which therefore must be very well ex amined before they receive entire assent, and have effect given to them.]
SOME RULES
to be observed in distributing alms.
[Autograph, In the Ministry of Distributing Alms the
following rules ought to be observed.]
The first, if it pleases me to distribute anything to persons connected with me by birth or friendship, the four rules must be attended to which we have partly men tioned in speaking of elections. And the first of these is, that my affection to wards such persons proceed directly from the love of God, which love I certainly ought to feel within myself to be the root and cause of every affection of mine to wards my relations and friends, and to do my best that in this present business that reason may shine forth as the chief. [Au tograph, The first is, that that love which moves me, and makes me give alms, de scend from above, from the love of our Lord God, so that I feel first within my self, that the love which I have more or
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less towards such persons is for God's sake; and that in the cause for which I love them more, God may shine forth.]
The second*, that I consider, if any other person, for whom I should wish a similar state or degree of perfection with myself, were to consult me concerning an affair of that kind, what plan of making his distribution I should lay down for him. This rule then it is right that I also should use.
The third, that I consider, if the end of my life were now at hand, what I should
* In the second rule for the distribution of alms. The second that I consider <tc. to the end. This rule is a.- follows in the Autograph. The second that 1 consider, if there were any other person altogether unknown to me, for whom nevertheless I should desire every degree of per fection for this ministry/ and his own state, that whatever plan I should yish him to follow in this distribution, for the greater glory of God and perfection of his own soul, that very same I so adopt myself. [Literally translated, the Autograph stands thus : "The second: I desire to set be fore myself some man whom I have never seen nor known, and wishing for (or, and it being understood that I wish for) his entire perfection in the ministry and state which he has ; in whatever way I should wish him to keep the medium in his method of distributing (alms), to the greater glory of our Lord God, and the greater perfection of his own soul, in that very way doing myself neither more nor less, I shall observe myself the rule I should desire for the other, and (which) I judge to be such (as is fitting for the greater glory of God, and per fection of the soul.)"]
3Tffnattufl! Lopola* 165
most wish to have done in this matter. [Autograph, the form and measure, which I should then wish to have observed in the office of my administration]. So therefore let me determine to do now.
The fourth, that I look forward in like manner what I should prefer in the day of judgment to have done concerning these things : which let me now also with out hesitation choose in preference. [Au tograph, The fourth : considering in what mind I shall be in the day of judgment, to consider well how I shall then wish to have performed the office of this ministry committed to me ; and to observe now the same rule which I should then wish to have observed.]
The fifth, that as often as I feel my affection to incline more to persons con nected with me by some human bond, I carefully weigh the aforesaid four rules, and according to them examine the affec tion ; not thinking about giving the alms, or making the distribution, until I have removed from my mind whatever there is in it not right. [Autograph, The fifth, when any one feels himself affected and inclined towards any persons to whom he wishes to distribute, let him stop himself (or wait), and study well the aforesaid
166 Cftc Spiritual ©jrerdfiefi of
four rules, examining and proving his af fection by their help; and not give the alms until in conformity with them he have entirely removed and cast away his inordinate affection.]
The sixth, although the property de dicated to the service of God and the use of the Church [Autograph, the goods of our Lord God] may be taken without fault for distribution by him who has been called [Autograph, called by our God and Lord] to that ministry; yet since in de termining the just portion for his own expenses, a scruple concerning excess is wont to happen to very many, [Autograph, yet in (determining) the quantity which he should take and apply to himself of those things which he has that he may give to others, there is a doubt (fear) con cerning excess,] it is worth while to order rightly the state of one's life according to the rules above. [Autograph,be there fore (who is in a ministry of that kind) may reform himself in his life and state by means of the aforesaid rules.]
The seventh, for the said reasons and many others, — in administering those things which concern one's own person, condition, house, or family, it is best and safest for every one who undertakes the
167
care of distribution to withdraw as much as he can from his own advantage, and conform himself closely to the example of our Lord Jesus Christ the highest Pontiff; [Autograph^ it is always the better and safer, the more (one) restrains one's self and diminishes (for one's self), and the more nearly one comes up to our highest Pontiff, our example and rule, Who is Christ our Lord ;] since in the third Coun cil of Carthage, too, in which St. Augustine was present, it was decreed, [Autograph, according to which doctrine the third Council of Carthage, at which St. Augus tine was present, decrees and orders,] that the furniture of a Bishop ought to be [Au tograph, should be] cheap and poor. This same forethought is fitting in every state or kind of life, the persons however and states being taken into consideration [the Autograph adds: and proportion being observed] ; as in matrimony we have the example of St. Joachim and St. Anne, who, dividing yearly their property into three parts, gave away one to the poor, dedicated another to the service of the Temple and the worship of God, and re served but the third for their own needs. [Autograph, for their own support and that of their own family] .
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Certain things worthy of observation concerning the distinguishing of the scruples which the demon raises in the mind. [Autograph, For the perception and distin guishing of the scruples and persuasions of our enemy, the following notes are of use J]
The first, it is commonly called a scruple, when from our own exercise of free will and our own judgment, we con clude something to be a sin which is not one ; as if any one perceiving that in pass ing he had trodden upon a cross formed with straw upon the ground, should accuse himself of it as a crime. [Auto graph, judge of his own judgment that lie has sinned] . This however is not properly a scruple, but should rather be called an erroneous judgment.
The second, a scruple properly so called, is, whenever after treading on such a cross, or after any thought, speech, or deed, there arises to us from without a suspicion of having committed sin :* and although from the other side it comes into our minds that we have not sinned at all, we yet feel some ambiguity and perturbation of mind, which the demon
[* So the Douay edition of 1586 : Father Rothaan's edition (that of 1838 at least) has a full stop, but his literal version of the Autograph only a comma.]
lopola. 169
thrusts in. [Autograph, I yet feel pertur bation herein, namely, in so far as 1 doubt (or, fear concerning sin), and in so far as I do not doubt : this is properly a scruple, and a temptation which the enemy throws in.]
The third : the former kind of scruple, improperly so called, is to be altogether abhorred as full of error [Autograph^ because it is all error]. But the latter, continuing for some time (especially while the ordering of a better life is of recent standing), helps in no small degree the soul which is occupied on spiritual things [Autograph, which is giving itself to spi ritual exercises], since it wonderfully pu rifies it, and leads it away from every semblance of sin, [Autograph, nay rather it greatly purifies and cleanses such a soul, separating it very much from every appearance of sin,] according to that expression of St. Gregory : It is the part of good minds there to recognise fault, where there is no fault.
The fourth, the enemy is accustomed to observe cunningly, of what kind the conscience of each soul is, whether more obtuse, or more delicate: [Autograph,
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the enemy observes very much whether the soul is obtuse or delicate ;] and if he finds any one delicate, he strives to ren der her much more delicate still, and to reduce her to a certain extreme degree of anxiety, in order that, having thus miser ably disturbed, he may at last cast her down from spiritual advancement. [Auto- grnpli, and if she is delicate, he does his best to render her more delicate to the last degree, in order that he may the more easily disturb her, and put her to con fusion and flight* :] For instance, if he knows a soul that consents to no sin, mortal or venial, nay more, cannot endure so much as the shadow (so to speak) of voluntary sin; then, since he cannot throw before her any real ground of sin [Autograph, make her fall into any thing which has the appearance of sin], he labours to make her think that that is sin to her which in reality is not, [Auto graph, he does his best that she herself may judge that there is sin where there
[* " Profliget (confundat). The Spanish verb desba- ratar is a term of war, and expresses that confusion and perturbation which is wont to happen when an army is routed by a victorious enemy." — Father Rothaan.~]
171
is no sin,] as concerning some word or sudden little thought [Autograph, as in some word, or very little thought] . The obtuse soul or conscience, he studies on the contrary to render more obtuse, that she who before neglected venial sins, may now care little for mortal ones also, and daily less regard them. [Autograph) and if she cared (for sins) in some degree be fore, (he will do his best) that she may now care (for them) much less, or not at all.]
The fifth, in order that the soul may be able to advance in the spiritual way, she must [Autograph, the soul that de sires to advance in the spiritual life must always] tend towards the opposite of that side to which the enemy is endeavouring to draw her [Autograph^ to the contrary way to that which the enemy goes] ; so that if he is striving to make the consci ence more easy, she may make it more strict ; or relax it, on the contrary, if the demon wishes to make it too strict. For so it Avill come to pass, that, avoiding the dangers of each extreme, the soul herself [or, that soul] will remain constantly in a certain middle, quiet, and secure state. [Autograph, in like manner, if the enemy
172 (<rf)c g>pintual (Exercises of
endeavours to render her more delicate in order that he may bring her into an extreme, let the soul endeavour solidly to establish herself in the middle*, in order to render herself altogether quiet.]
The sixth, as often as a man [ Auto graph, such a good soul] wishes to say or do anything which is not contrary to the usage of the Church, or the mind of our ancestors, and which tends to the glory of God, and there meets him a sug gestion [Autograph, and there comes to (upon) her some thought or temptation] from without, dissuading from saying or doing the thing so purposed, adducing some coloured reason [Autograph, ad ducing to her apparent reasons], either of vain glory or of any other evil, then the mind must be lifted up to God; [Au tograph, then she ought to lift her mind up to her Creator and Lord ;] and if it
[* Father Rothaan observes on the importance of this expression as compared with that of relaxing, which we have in the Common Version, remarking that " he who relaxes his conscience, when the demon seeks to make it too strict, if in relaxing it he diminish his strictness beyond the middle point, incurs the most serious danger of falling into that very evil into which in the end the enemy is endeavouring by means of those very difficulties to draw him ; which also the sad experience of very many scrupulous persons proves."]
msf Ioj>ola. 173
appear that such word or deed tends to His glory, or at all events is not contrary thereto, he must go on in opposition to such thought [Autograph, she ought to act (proceed) diametrically (on) against that temptation], and in answer to what the enemy objects, say with St. Bernard : Neither for thee did I begin, nor for thee will I finish.
SOME RULES TO BE OBSERVED, In order that we may think with the Orthodox Church. [Autograph, In order to think with truth as we ought, in the Church Militant, let the following rules be ob served.]
The first, removing all judgment of one's own, one must always keep one's mind prepared and ready to obey the true Spouse of Christ [Autograph, Christ our Lord], *and our holy Mother, which is the Orthodox, Catholic, and Hierarchical Church.
The second, it is proper to commend the confession which is accustomed to be made of sins to the Priest, and the re-
[* In the Autograph, " which is our holy Mother the Hierarchical Church." On which Father Rothaan ob serves : " The ancient MS. Version, which, as we have often said, our holy Father used, has as follows : and this is the hob/ Mother the Hierarchical Church which is that of Rome."]
174 (£f)e spiritual Amiens of
ceiving of the Eucharist at least once a year, it being more commendable to re ceive the same Sacrament [or, the Sacra ment Itself (i. e. to receive It actually, not in spirit only)] every eighth day [/. e. once a week], or at least once in each month, [ Autograph, and much more every month, and much better every eighth day,] observing at the same time the due con ditions.
The third, to commend to Christ's faithful people, that they frequently and devoutly hear the holy rite or sacrifice of the Mass [Autograph, the frequent hearing of Mass] ; also the saying of the Church hymns, the psalms, and long prayers, either within the Churches or outside of them : also to approve the hours marked out for the divine offices and for prayers of whatever kind, as are what we call the Canonical Hours.
The fourth, to praise very much the Orders of Religion, and set celibacy or virginity before marriage. [Autograph, The fourth, to praise very much the Orders of Religion, virginity, and conti nence, and not (praise) marriage so much as any one of those (aforesaid states).]
The fifth, to approve the vows of
t. Jtptatfofi! Lopota* 175
Religious concerning the observance of chastity, poverty, and perpetual obedience, with the other works of perfection and supererogation [Autograph, and of the other perfections of supererogation] . And here it must be noted in passing, that since a vow relates to those things which lead [Autograph, approach (attain)] more nearly to the perfection of the Christian life ; concerning other things, which rather turn away [Autograph, which depart (recede)] from the same perfection [or, from perfection itself], as concerning traffic, or matrimony, [the Autograph adds : &c.] a vow is never to be made.
The sixth, to praise moreover relics, the veneration and invocation of Saints : [Autograph, to praise the relics of the Saints, giving to the one (the relics) vene ration, and addressing prayer to the other (the Saints) :] also the stations, and pious pilgrimages, indulgences, jubilees, the candles accustomed to be lighted in the Churches, and the other helps of this kind to our piety and devotion. [Auto- graph, jubilees, crusades, and the candles accustomed to be lighted in the Churches.]
The seventh, to praise the use of ab-
176 dTfje Spiritual Crmtafs of
stinence and fasts [Autograph, the sta tutes (of the Church) concerning fasts and abstinences], as those of Lent, of the Ember Days, of the Vigils, of the Friday, of the Saturday, and of others undertaken out of devotion : also voluntary afflictions of one's self, which we call penances, not merely internal, but external also. \_Auto- g-j'fijt/t, of the Friday and Saturday: also penances, not internal only, but external also.]
The eighth, to praise moreover the con struction of Churches, and (or, and their) ornaments ; also images, as to be venerated with the fullest right, for the sake of what they represent. [Autograph, also images, and to venerate them according to what they represent.]
The ninth, to uphold especially all the precepts of the Church, and not impugn them in any manner; but, on the con trary, defend them promptly, with reasons drawn from all sources, against those who do impugn them. [A utograph, The ninth : to praise, in fine, all the precepts of the Church, having a mind ready to search for reasons wherewith to defend, and by no means wherewith to impugn, her (or, them).]
J^t. JJcpxatmfi ILopcia. 177
The tenth, also to approve zealously the decrees, mandates, traditions, rites, and manners (lives*) of the Fathers or Superiors. And although there be not found everywhere that integrity of man ners (life) which there ought to be, yet if any one, either in a public sermon, or in intercourse with the people, speaks against them, he rather causes mischief and scan dal than furnishes any remedy or advan tage, the only consequence being, the exasperation and murmuring of the people against their Rulers and Pastors. AVe must abstain therefore from invectives of this kind. Yet, as (on the one hand) it is mischievous to attack and revile to the people those in authority when absent; so, on the other hand, to admonish privately those who, if they will, can remedy this evil, seems worth the while.
^Autograph, The tenth: we ought to be more ready to approve and praise as well the statutes and recommendations as the manners (lives) of our Superiors (than to reprove them) ; because, although some times they may not, or might not, be such,
[* i. e. So far as we conscientiously can. The Auto graph, however (see the next paragraph), removes all difficulty.]
N
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(/. e. as are worthy of praise, yet) to speak against them, either in public preaching, or in speaking before persons of the com mon people, would cause murmurings and scandals rather than good; and so the people would be angry against their Superiors, either spiritual or temporal. Therefore (or, yet), as (on the one hand) it is mischievous to speak ill to the people concerning Superiors who are absent, so (on the other) it may be useful to speak concerning (their) evil manners (lives) to those same persons who can remedy them.] The eleventh, to put the highest value on [Autograph, to praise] the sacred teaching, both the Positive arid the Scho lastic, as they are commonly called. For as it was the object of the ancient holy Doctors, [Autograph , it is more the pro perty of the Positive Doctors, as] Jerom, Augustin, Gregory, and the like, to stir up men's minds to embrace the love and worship of God [Autograph, to stir up the affections to love in alJ things (en tirely) our Lord God, and serve Him] ; so it is the peculiarity of Blessed Thomas [Autograph, it is more the property of the Scholastic ones, as Blessed Thomas], Bonaventura, the Master of the Sentences,
tt0 Lopola, 179
and other more modern Divines [Auto graph, &c.], to lay down and define more exactly the things necessary for salvation, according to what is fitting for their own times and for posterity, for the confutation of the errors of heresies. [Autograph, to define or explain the things necessary for everlasting salvation in a manner suitable to our times, and for the better attacking and exposing of all errors, and all fallacies :] Since the Doctors of this kind, being later in date, are not merely endowed with the understanding of the Sacred Scripture, and assisted by the writings of the old authors ; but also, with the influx of the Divine light, [Au tograph, being themselves illuminated, and taught by the Divine power,] use happily, for the help of our salvation, the determinations of Councils, the decrees, and various constitutions of holy Church. The twelfth, it is a thing to be blamed and avoided to compare men who are still living on the earth (however worthy of praise) with the Saints and Blessed, say ing : [Autograph, we ought to take notice in making comparisons of those who are still alive with ourselves (qui adhuc vivi- mus, i. e. nobiscum vivunt), with the
180 (Lfjc ^ptcttttal 6j;crcffiffi of
Blessed who are departed this life, that no small amount of error is committed in this matter : for instance, when it is said :] This man is more learned than St. Au- gustin : That man is another St. Francis : He is equal to St. Paul in holiness, or some virtue, he is not inferior, &c. [Au tograph, That man knows more than St. Augustin ; he is another St. Francis, or greater ; he is another St. Paul in virtue, holiness, &c.]
The thirteenth, finally, that we may be altogether of the same mind and in con formity with the Church herself, if she shall have defined anything to be black which to our eyes appears to be white, we ought in like manner to pronounce it to be white. [Autograph, The thirteenth : that we may in all things attain the truth (that we may not err in anything), we ought ever to hold it (as a fixed prin ciple), that what I see white, I believe to be black, if the Hierarchical Church so define it (to be);] For we must un- doubtingly believe, that the Spirit of our Lord Jesus Christ, and the Spirit of the Orthodox Church His Spouse, by Which Spirit we are governed and directed to salvation is the same; and that the God
JLopoIa. 181
Who of old delivered the precepts of the Decalogue is the same Who now instructs and governs the Hierarchical Church [Autograph, our holy Mother the Church.]
The fourteenth, it must also be borne in mind, that although it be most true, that no one is saved, but he that is pre destinated, \_Autograph, that no one can be saved except he have been predesti nated, and except he have faith and grace,] yet we must speak with circum spection concerning this matter, lest per chance stretching too far the grace or predestination of God, we should seem to wish to shut out the force of free will and the merits of good works ; or on the other hand, attributing to these latter more than belongs to them, we derogate meanwhile from the former. \_Autograph, (yet) we must take very great care in the manner of speaking and treating of all these things.*]
The fifteenth, for the like reason we
[* " Of all these things. — There is nothing more in the Spanish Autograph. Yet in the ancient MS. Version we find the following words added: lest while we attribute very much to predestination and grace, we prejudice the powers and endeavours of free will, or while we exalt too highly the powers of free will, we derogate from the grace of Jesus Christ.'"— Father Rothaan.]
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should not speak on the subject of pre destination frequently; [Autograph, we ought not to speak much on the subject of predestination in the way of habit* ;] and if it occur occasionally [Autograph, but if in any way and occasionally we speak of it], we ought so to temper what we say, as to give the people who hear no occasion of erring, and saying : If it is already de termined concerning my salvation or damnation, whether I do ill or well, it cannot happen differently : whence many are wont to neglect good works, and other helps of salvation. [Autograph, the works which conduce to salvation, and the spi ritual advance of their souls.]
The sixteenth, it also happens not un- frequently, that from immoderate preach ing and praise of faith, without distinction or explanation added, the people seize a handle to be torpid concerning any good works, which precede faith, or follow it when formed by the bond of charity .f
[* " In the way of habit. — It might perhaps be rendered: ordinarily. The ancient MS. Version however has : as a custom and habit \ex usu et consiwtudine" — Father Rothaan.]
\\ This, which agrees with the punctuation of the Douay edition of 1586, qucefidem prceeunt, aut sequuntur charitatis nexu efformatam, seems on the whole the most
183
[Autograph, The sixteenth, for the same reason we must take care lest, by speaking much and with much earnestness concern ing faith, without any distinction and ex planation, occasion be given to the people of becoming torpid and slow in working, whether before faith formed by charity, or after (it has already been received).]
The seventeenth, nor any more must we push to such a point the preaching and inculcating of the grace of God, as that there may creep thence into the minds of the hearers the deadly error of denying the faculty of our free will. [Autograph, as that there may be generated the venom (false teaching) by which liberty is de nied.] Concerning grace itself, therefore, it is allowable indeed to speak diffusely, God inspiring us, but so far as redounds to
faithful rendering of the Common Version ; and, although another, agreeing with the punctuation of Father Ro- thaan's edition (that of 1838 at least), viz. " which pre»- cede or follow the forming of faith by the bond of charity", would be more literally conformable to the Autograph, yet the above in reality expresses or implies just the same sense, viz. that works of charity both prepare the way for and are produced by faith. A third rendering which the words might admit, viz. " which precede faith, or follow it by the bond of charity when (already) formed", would be open to the objection of omitting the former half of the above important doctrine expressed by the Autograph, and by the other two renderings of the Common Version.]
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His more abundant glory, and that after a fitting manner, especially in our so dan gerous times; lest both the use of free will and the efficacy of good works be taken away. [Autograph, Therefore con cerning faith and grace we may speak as much as possible, with the divine help, to the greater praise of His divine Majesty ; but not so, nor in such ways, especially in our so dangerous times, as that works and free will should receive any damage, or be accounted for nothing.]
The eighteenth, although it is in the highest degree praiseworthy and useful to serve God from pure love, yet the fear of the divine Majesty is greatly to be com mended. And not that fear only, which we call filial, which is the most pious and holy; but also the other, which is called servile ; as being very profitable, and very often necessary to a man, that when we happen to fall into mortal sin, we may endeavour to rise again promptly from it : from which while we are free and sepa rate, the ascent will the more easily be open to us to that filial fear which is en tirely acceptable to God, which gives and preserves to us the union of love with God Himself.
Lopola. 18o
[Autograph, The eighteenth : although to serve God much from pure love is to be esteemed above all things, (yet) we ought to praise much the fear of His divine Majesty : because not the filial fear only is a pious and most holy thing, but also the servile fear, where a man does not attain to anything better and more profitable ; (because) it helps much to wards emerging from mortal sin, and after (a person) has emerged from this, he easily arrives at the filial fear, which is all (or, altogether) acceptable and agreeable to our Lord God, because it is together (in separably joined) with the divine love.]
FINIS.
NOTE. In the ancient MS. Version we find here : Praise to God. These Exercises were written in the year of our Lord 1 541 . On the ninth day of July, at Rome. From which it is clear, since this MS. corresponds altogether with the Spanish Autograph, such as we now have it, that already in that year, and probably long before, the Exercises of our holy Father were altogether the same, and that they have always remained the same, no word having been altered or changed.
ADDITIONAL LITERAL RENDER INGS OF THE SPANISH AUTOGRAPH,
TOGETHER WITH SOME ADDITIONAL NOTES ;
Concerning both which see the Translator's Advertisement.
In the title of the Annotations : for the help &c.] and that (by their help) as well he who is to give as he who is to receive them may help himself.
Annot. 1. to travel &c.] to go,
so any method of preparing and after
one has removed them, the ordering
one's life, for the salvation &c.
Annot. 4. the consideration &c.] the
consideration and contemplation up
to the Day of Palms inclusively .
For since it happens that in the First
Week for their sins ; since also some
are more diligent than others; also some are more (than others) agitated or tried by various spirits ; it is necessary &c.
Annot. 7. confirming &c.] adding to him spirit and strength for the future, and laying open to him the wiles of the
188 (T&e Spiritual (Ejrmteca of
enemy of human nature, and effecting (admonishing, exhorting) that he prepare and dispose himself for coming consolation.
Annot. 8. The eighth £c.] The eighth, he who is giving the Exercises, according to the need he shall perceive (to be) in him who is receiving them, concerning desolations and the wiles of the enemy, as also concerning consolations, will be able to give (explain) to him the Rules &c.
Annot. 16. towards anything less right, &c.] inordinately (out of order) towards anything, it is very fitting that she should move herself, striving with her whole powers that she may come to (arrive at) the contrary of that thing for which she has a wrong affection ; as, if she is affected
towards seeking and possessing &c.
unless Mis Divine Majesty, reducing into order her desires, shall have so changed for her her former affection, £c.
Annot. 18, end: it will be better to prescribe him some of the said lighter Ex ercises Examinations of Conscience,
&c.] it is more fitting to give him some of these light Exercises (i. e., according to Father Rot/man, some light, or some of the lighter, things from the Book of Exer cises), until he make the Confession of his
tttfi lopoia. 189
sins ; and giving him afterwards some Ex aminations of Conscience, and prescribing that he confess more frequently than he was accustomed, in order that he may preserve himself in what he has gained, not go on further into the matter of Election &c.
Annot. 19. The nineteenth is, that to a man engaged with public or other fitting business, — having an hour and a half each day for undertaking some Exercises, &c.] The nineteenth, to him who should be en tangled (or occupied) with public or other fitting (useful, necessary) business, — if he take an hour and a half (each day) for the performance of the Exercises, &c. (Father Rothaan illustrates the import ance of this last distinction by the case of Possevinus, Secretary of the Company under Father Everard, who, with only an hour and a half in the day at his disposal, went through the whole of the Exercises, spending forty-seven days on those of the First Week.)
Title : Certain Spiritual Exercises &c.] Spiritual Exercises, that one may over come one's self, and order one's life, not determining one's self by any affection which is inordinate (out of order).
190 C&e Spiritual exercises of
OTctfe.
Foundation : The Principle or Foun dation. Man was created - we ought to hold ourselves indifferent, &c.] The Prin ciple and Foundation. Man was created, that he might praise our Lord God, give Him reverence, and serve Him, and by means of these things save his soul ; and the other things on the face of the earth were created for man's sake, and that they might assist him in pursuing the end for which he was created. Whence it follows, that a man should use them in so far as they assist him towards his end, and that he ought to clear (withdraw) himself from them in so far as they hinder him from it ; wherefore (in order to attain to which) it is necessary to make ourselves indif ferent towards all created things, in so far as it is allowed to the liberty of our free-will, and not prohibited ; so that we wish not on our part health more than sickness, riches than poverty, honour than disgrace, a long life than a short one ; and in like manner in the case of all other things ; desiring and choosing those only which conduct us better to the end for which we were created.
Particular Examination, first para-
lopola. 191
graph : the diligent - sin or fault of which, &c.] to be diligently on his guard against that particular sin or defect from which he wishes to correct and amend himself.
Second paragraph : ask of God - let him propose anew &c.] ask of our Lord God what he wishes (desires), namely, the grace - sin or defect - concerning that proposed and particular thing from which he wishes to correct and amend himself, running separately (discurrendo) through the several hours, or through the several times, beginning from the hour when he rose, down to the hour and point of time (momentum) of the present ex amination, - and afterwards propose anew to amend himself up to the other examination which he will make.
Additions, title : sin or fault &c.] sin or defect &c.
First : that kind of sin or fault, - others &c.] that particular sin or defect, - many &c.
General Examination, title, G. Ex. of C., most useful &c.] G. Ex. of C., for cleansing one's self, and for confessing better.
Parag. 1 .- It is pre-supposed &c.] I
192 (Tbc Spiritual 6j:mt6eis of
pre-suppose (lay down beforehand) that there are in me three kinds of thoughts ; namely, one which is my own, arising of my own clear liberty and will ; &c.
Concerning Thought, parag. 4: or shews himself, &c.J or when there is (comes in) some negligence in throwing back such thought.
Concerning Word, parag. 3 : First, &c.] The first (reason), when we wish to swear by any creature, in that (act), while we wish to name a creature, it (this creature, or, the wish to swear by a crea ture) does not render us so attentive and cautious to speak the truth, or to affirm it with (not without) necessity, as when we wish to name the Lord and Creator of all things.
Method of General Examination, pa- rag. 3 : through &c.] through the several hours, or several times, then concern ing word, and afterwards concerning deed, £c.
The Use of General Confession and of Communion. From a General &c.] Ge neral Confession with Communion. In a General — among many other advantages will be found three in this place (i. e. at this time of the Exercises).
lopola. 193
First Exercise, title : The first — of the soul, concerning three sins; containing&c.] The First Exercise is a Meditation (to be made) by means of the three powers (of the soul) concerning the first, second, and third sin. It contains in itself, after a preparatory prayer and two preambles, three capital points (?. e. points of the utmost importance) and one colloquy.
Parag. 3 : But if &c.] In (meditation on a thing) invisible [in the preceding paragraph we have : in contemplation or meditation (on a thing) visible], as is (that) here concerning sins, the composi tion will be to see, by the sight of the imagination, and consider that my soul is in this corruptible body (as if) shut up in a prison (or, workhouse, ergastuld) ; and the whole compound in this valley as it were in exile (cast out into exile) among the brute animals. I call the whole com pound that of my soul and body (that is to say, myself altogether).
Parag. 4, end : and that I &c.] and how often I have deserved to be damned for ever on account of my so many sins.
First point, last sentence : but not choosing to give reverence and obedience to their Creator, but — were changed from
0
194 C&e Spiritual <£;mt0e0 of
grace into wickedness, &c.] not choosing to assist themselves by the help of their liberty to give reverence and obedience to their Creator and Lord, passing into pride, were changed &c.
Second point, first sentence : The se cond how great a corruption has
come upon &c.] The second (point will be), to do the same, that is to draw (ap ply) the three powers upon and how
great a corruption has come upon the
human race, so many human beings going
to (towards) Hell. ( What the Common
Version has would seem rather, as Father
Rothaan remarks, to belong to the tltird
point.)
Third point, end: that everlasting pun ishment is justly imposed on sin, £c.] how in sinning, and acting against infinite Goodness, (such a man) has justly been condemned for ever ; and to conclude with acts of the will, as has been said.
Second Exercise* point 3 : The third, &c.] The third, to look (consider) who I am, diminishing myself by examples : first, what my gn-.-itness is in comparison with all men; f- • • ondly, what men are in comparison ^ th nil the Angels and Saints of Parad' : thirdly, to look at
lopola. 195
(consider) what all created things are in comparison with God : what now can I alone be ? fourthly, to look at (con sider) all rny corruption and bodily pollu tion; fifthly, to look at (consider) myself as a kind of ulcer or boil, whence so many sins and so many wickednesses, and venom so exceedingly foul, have swarmed forth (pullularunt) .
Third Exercise, end of first point: Then &c.] After which things I shall make three colloquies in the manner which follows.
First colloquy, end: thirdly, that having perceived and condemned &c.] thirdly, to ask the knowledge of the world, in order that, abhorring (it), I may remove worldly and vain things from me. And then once A ve Maria.
Four tli Exercise, title : The Fourth &c.] The Fourth Exercise is by summing up (resumendd) this same third.
Such a repetition - will also have &c.] I have said by summing up, in order that the understanding may go continually (assidue), without turning aside, over the remembrance of the things which it has contemplated in the foregoing Exercises; making also the same collo quies.
196 dT&e Spiritual C^crciscc of
Fifth Exercise, second prelude : that, if &c.] that, if (ever), on account of my faults, I shall have forgotten the love of the eternal Lord, at least the fear of pu nishments may assist me, that I come not into sin.
Ex. 5, point 1 : after " as it were in dungeons" add, " (velutergastulis)"; and at the end of the foot-note, " [The Auto graph has only : and the souls as it were in fiery bodies.]"
Second parag. after Ex. 5 : As to the
time before we have taken food ;
Which £c.] The first Exercise will be performed at midnight ; the second as soon as one is up in the morning ; the third before or after Mass, in a word be fore dinner*; the fourth at the hour of Vespers ; the fifth an hour before supper. This repetition (iteration, alternation) of hours, more or less, I always understand (to be observed) in all the four weeks, in so far as age, disposition, and complexion
* /. e. an early dinner, prandium; which will express also a late breakfast, if this be the only meal taken before evening. That St. Ignatius supposes only two (or, at most, only two regular) meals as a general rule, viz. prandium as above, and ccena, the evening meal) whether called dinner or supper), is sufficiently clear from the last of the Rules at the end of the Third Week.
J^t. 3Ts;nattttfif iopoln, 197
(constitution) assists him who is being exercised for the performance of five Ex ercises or fewer.
Second Addition, former part : and that, -- how some soldier &c.] drawing (exciting) myself to confusion concerning my so many sins, putting forward (to myself) examples; as if some knight (in the Spanish caballero, i. e. chevalier) were standing before his king and all his (the king's) court, &c.
OTetfu
The Second Week. A Contemplation &c.] Call of a temporal king, (which) helps to the contemplation of the Life of the King eternal. ( On Ms title Father Rothaan observes : " The title is such as to point out that the following contemplation is used as a preparation to the contemplation of the Life of Christ, which is the subject of the Second and Third Weeks. It must also be observed that the heading, The Second Week, is not found in this place in the Autograph. See however the title con cerning the Incarnation, below ; where it is said: The First Day &c." i.e. " The First Day and First Contemplation."
Third point: The third is, - soldier
198 C&e Spiritual (S^miacc of
&c.] The third, to consider what good subjects ought to answer so liberal and so kind a king; and consequently, if any one did not accede to the request of such a king, how worthy he would be to be blamed by the whole world, and to be ac counted a perverse (worthless) knight. ( On the word knight, see above in the second of the Ten Additions.)
The second part &c.] The second part of this Exercise consists in applying the aforesaid example of the temporal king to Christ our Lord concerning the said three points.
First, we shall thus &c.] And as to the first point, if we regard such a call of the temporal king to his subjects (think it worthy of attention), how much more is it a thing worthy of attention to see Christ our Lord, the eternal King, and before Him the whole world, which (altogether), and each one (of men) in particular, He calls, and says : My will &c. that fol lowing Me in pain (in labours), he may also follow Me in glory.
Thirdly, &c.] The third, they who shall be willing to have a greater affection (to wards the King Christ), and to shew them selves remarkable in all the service of
ms lopola. 199
their eternal King and universal Lord, will not only offer themselves altogether for labour, but also by acting in opposi tion to their own sensuality, and in oppo sition to their carnal and worldly love, will make offerings of greater value and greater weight, saying :
" 0 eternal Lord of all things, I make my oblation with Thy favour and help, before Thine infinite goodness, and in the sight of Thy glorious Virgin Mother, and of all the Saints (Sanctorum et Sanctarwii) of the heavenly Court; (testifying) that I wish and desire, and it is my deliberate de termination, provided it be Thy greater service, and Thy (greater) praise, to imitate Thee in bearing all injuries, and all blame, and all poverty, as well actual as spiritual, if Thy most holy Majesty shall be pleased to choose and receive me to such a life and state."
In this Second and the following Weeks, &c.] For the Second Week, and so after wards, it is very profitable to read (some thing) every now and then from the Books on the Imitation of Christ, or of the Gospels, arid of the Lives of the Saints. ( With respect to the placing of the Imi tation of Christ first, Father Rothaan re-
200 (Tfjc Spiritual 6vcrctfic0 of
marks that it is easier reading, and not such as to withdraw the mind from the main subject of the meditations, but rather most suitable for the greater confirmation of the practical conclusions conceived therein. He also remarks the absence in the Autograph of the " &c." with which the paragraph concludes in the Common Version. )
First Med. of First Day ; third point* : that I may know &c.] the intimate know ledge of the Lord, AVho became Man for me ; &c.
Lastly, I shall subjoin &c.] In the end must be made the colloquy, considering what I ought to say to the three Divine Persons, or to the eternal Word Incar nate, or to (His) Mother and our Lady ;
* These three points (the person, words, and actions) are intended to shew, not the divisions of the whole Me ditation, but the manner of meditating on each of the divisions or points given further on in the Mysteries of the Life of Christ. Also, if actions occur before words, they should be contemplated before them ; and other points, as the thoughts, inward affections, and virtues of the persons, the manner and object of the Mysteries, the cause, effect, time, and other circumstances, may be added with profit. (See the Directory, Chap. 19 ; §. 5, 6, 7.)— In the same way must of course be understood the three additional points at the beginning of the Third, and the two additional points at the beginning of the Fourth Week.
201
-- thus newly incarnate ; saying in the end Pater noster.
Med. 2, parag. 2 : The words, as one may piously meditate, are added in the Spanish Autograph after about nine months gone with child ; in the ancient MS. Latin Version, after an ox. In both, says Father Rothaan, they have been added in the margin by St. Ignatius's own hand, and refer, as is clear, to all that is here said, which the Gospel does not express.
First point: The first &c.] The first point is, to see the persons, that is to see our Lady, and Joseph, and the handmaid, and the Infant Jesus after He shall have been born, making myself a poor wretch, and unworthy servant, looking at them, con templating them, and ministering to them in their necessities, as if I were present on the spot, with all possible service (or hu mility, devotion) and reverence ; and then to turn back upon (reflectere in) myself, in order to receive some fruit.
The second &c.] The second, to attend, apply my mind (advertere), and con template the things which they (the per sons) are saying; and by turning back upon myself receive some fruit.
202 C&e Spiritual €?erctfie0 of
The third and in the end about to
undergo the Cross &c.] The third, to be hold and consider the things which they are doing, as is (as) to travel and to labour, (bear labours, miseries) that the Lord may be born in the greatest poverty, and that, after so many labours, after hunger, after thirst, after heat and cold, after in juries and insults, He may (in the end) die on the Cross ; and all these things for my sake. Then, by turning back (reftec- tcndo), to receive some spiritual fruit. Father Rotliaan observes that the Spanish para que sea nacido may also signify why (He) was born, wliich the Common Ver sion has expressed with the addition of the conjunction (putting et causarum ob quas instead of merely quare) . He prefers h ow- ever the other rendering, both as being that of the ancient MS. Version, and also as more suitable in itself; expressing, as it does, the end to which all was directed by God (an end so different from those for which men commonly undertake journeys; and not inviting (which the common ren dering' may seem to do) to such an ex amination into causes as belongs rather to theological studies.
These things &c.] To finish with the
St. Sffnatroa JLopola. 203
colloquy, as in the preceding contempla tion, and Pater nosier.
In Med. 3, parag. 2, read, "in this Week and the following ones".
Notes after Med. 5: These five &c.] First Note. It must be taken notice of for this whole Week, and the others which follow, that I ought to read only the Mys tery of the contemplation which I am im mediately about to make; so as that for that time I read no Mystery which I am not about to go through that day or that hour ; lest the consideration of one Mystery hin der the consideration of another.
End of Note 4: The ten Additions, &c.] So as that all the ten Additions may be performed (observed) with much care (diligence and circumspection).
Note 5 ; beginning : to the second and
third Addition, 1 shall consider &c.]
to the second Addition, placing before
my eyes whither I am going, and before Whom, summing up a little the Exercise I arn about to perform, and afterwards making the third Addition, I shall enter upon the Exercise.
Day 2, parag. 1, in the Common Text, read which below, &c. and which also be low, &c.
204 fZT&e Spiritual OZfettwe of
On the second paragraph (compare the note at the foot of the page) Father Ro th nan observes, that St. Ignatius1 s reason for conceding or advising this mode- ration on these particular days may perhaps have been, " that the mind may approach in a more active and less fa tigued condition to the important busi ness of the election, which has to be begun after these days"
Prelude concerning the States ; end of parag. 1 : that peculiar £c.] in what life or (in what) state His Divine Majesty may be willing to use us for His service.
Parag. 2. To the searching &c.] And therefore, by way of introducing us in some measure to this matter (/. e. the in quiring and asking as above), in the next following Exercise we shall see the inten tion of Christ our Lord, and over against it that of (the opposite intention of) the enemy of human nature, and how we ought to dispose ourselves, in order that we may arrive at that perfection, in what ever state or life (it may be), which our Lord God has given us to be chosen.
Day 4, title : one that of Jesus Christ our most excellent General (Imperatoris) &c,] one that of Christ our highest Leader and
lopola. 205
Lord, the other that of Lucifer, the capital enemy of our human nature. — u 1 like better" says Father Rothaan, " to ex press the Spanish Capitan in Latin by Dux (Leader) than by Imperator ( Com mander. For our most gracious King does not so much send His (soldiers) by command, as go before them by example and leading. Also that ancient MS. J 'rr- sion which we know that our holy Father Ignatius himself used, calls the Lord Christ everywhere Leader."
In the second prelude, for Chief- Gene ral read highest Leader, and for captain read leader. For the first Leader the Spanish Autograph has Captain General, and for the second (leader), caudillo ; the former title expressing, as Father Rothaan remarks, a Commander-in- Chief of lawful warfare, the latter designating rather the leader of a faction, and being often used in a bad sense, as of a captain of robbers or malefactors. In order to express in some measure this distinction, he has made use of the terms Dux Generalis (Leader- General) and caput (head) in his literal Version. The Common Version makes no distinction ; and hence, in order to render this Version with strict faithfulness, we
206 @T[)e Spiritual (Sperrtecc of
must read, both here and in the next two paragraphs, leader instead of captain, although (as the reader will already have perceived) this latter is the term which corresponds the more nearly with the Spanish original. In all three places Father Rothaan has caput : in the third prelude he has again Dux instead of Im- perator : see above. — In the first point, in order to be strictly with the Common Version, readier?/ and smoky chair in stead of chair of fire and smoke ; although this latter is what the Autograph has, — a certain great chair of fire and smoke, " in which", observes Father Rothaan, there is no solidity, no true glory, but mere agitation and perpetual disturbance joined with thick darkness". " And this image", he adds, " exhibits the evil spirit such as he is, but not such as he offers hi in self to men's minds".
Point 2 : The second, &c.] The second, to consider how he makes an assembly of innumerable demons, and howhe disperses them, (sending) these into such a city, and those into another, and so through the whole world, leaving out no provinces, places, states (or, conditions of men), nor any persons in particular.
iufi lopoia. 207
Point 3 : snares &c.] nets and chains; how they ought first to tempt (them) with the desire of riches, as he is accustomed (himself to do) in the generality of cases, in order that they may arrive the more easily at the vain honour of the world, and thence to great pride. (For great the Spanish has crecida, having grown great by new additions continually made.}
Thus then — steps &c.] So that the first step may be that of riches, the second that of honours, the third that of pride; and from those three steps he (Lucifer) leads to all remaining vices.
In like manner &c.] In like manner, on the opposite side, we must exercise our imagination concerning our highest and true Leader, Who is Christ our Lord.
The third, &c.] The third, to consider -- to such an expedition, -- leading them first to the highest spiritual poverty, -- no less (or, also) to actual poverty; secondly to the desire of reproaches and contempts, because from these two things (i. e. poverty and contempt) follows hu mility.
Last paragraph : And two repetitions, &c.] And two repetitions of the same will be made at the hour of Mass, and at the
208 $F&c Spiritual (Ererdscfi of
hour of Vespers, always finishing with the aforesaid three colloquies, to Our Lord, to the Son, and to the Father ; and that (Exercise) concerning the Pairs (Classes of men) which follows (will be made in the hour before supper.
Meditation on the Classes : The first Class, then, &c.] The first Pair (Class) would wish to take away (shake off) the affection which they have towards the thing acquired, in order that they might find in peace our Lord God, and might know (be able) to save themselves, and (yet) do not lay down the means up to the hour of death. ( On " would wish " Father Rothaan observes : " So from the Auto graph; not wish. They do not desire really; but would desire")
first Mode of Humility : The first, &c.] The first Mode of Humility is neces sary for everlasting salvation, namely, that I so lower myself, and so humble myself, to the best of my power, as in all things to obey the law of our Lord and God, in such sort that even if they would make me lord of all created things in this world, or for (the preservation of) my own tem poral life, I do not come (be not led) into deliberation concerning transgressing any
209
command, either divine or human, which binds me under pain of mortal sin. (" In this way\ says Father Rothaan, " it is <>.r pressed more clearly from the Auto graph, that it is not the act, but the habit, the disposition of mind, that is here treated of")
Second Mode; end: and that £c.] and also, that neither for the sake of all created things, nor because they would take away my life, I come into deliberation concern ing the commission of any venial sin.
The third Mode &c.] The third is the most perfect humility, namely, when, in cluding the first and second, where the praise and glory of the Divine Majesty shall be equal, in order to imitate (the more) Christ our Lord, and that I may be the more like Him in act, I wish and choose rather poverty with Christ poor, than riches ; reproaches with Christ full of reproaches, than honours ; and desire more to be accounted empty (without sense, useless : Lat. vanus) and foolish for Christ's sake, Who before me was accounted such, than (to be accounted) wise and prudent in this world. (Father Rothaan observes that this third mode of humility " contains the most chaste love of Christ, and in this
210 &l)t ^ptritnnl (Ejrmififfi of
love is altogether founded, and wonder- fnlly agrees with the Exercises concerning the Kingdom of Christ, which is as it were the Foundation of the Exercises after the First Week ", as he has already observed in the proper place.)
Moreover, &c.] For him, then, who de sires to obtain this third humility, it is of great service (to this end) to make the aforesaid three colloquies concerning the (or, the three colloquies concerning the aforesaid) Classes (Pairs), asking that Our Lord would be pleased to choose him to this third, greater and better, humility, in order that he may the more imitate and (the better) serve Him, if (or, provided) the service and praise of His Divine Ma jesty be equal or greater.
In the Prelude to the Election, second sentence, for be subordinate read be made subordinate.
Sentence 3 : Whence they err not
going straight towards God, &c.] as it happens that many choose in the first place to marry a wife, which is the means, and in the second piace, in the conjugal state to serve our Lord God, which (namely), to serve God, is the end. In like manner there are others who in the first place wish to have (Ecclesiastical)
Loola. 211
benefices, and afterwards to serve God in them. These therefore do not go straight towards God, but wish that God should come straight to their own inordinate af fections, and consequently of the end make means, and of the means an end ; in such sort that what they ought to take in the former place they take in the latter place.
Introduction fyc. The first point &c.] The first point is a matter of necessity, that all things concerning which we wish to make an election be indifferent or good in themselves, and such as militate within the holy Mother the Hierarchical Church, and not bad, nor repugnant to her.
Third point, last sentence: In which matter &c.] as in this matter many are in error, making (imagining to them selves) of an oblique or of a bad election a divine vocation ; because every divine vocation is always pure and clean, Avitli- out admixture of the flesh, or of any other inordinate affection.
Last paragraph : It must &c.] Xote : it must be observed, that if such a mutable election has not been made sincere and well ordered, then it is expedient to per form the elect ion duly, if anyone desire that there may proceed from himself remarkable fruits and very pleasing to our Lord God.
212 C&e g»trttu."il Cjrerctfit-6 of
. Concerning three Times fyc. The second &c.] The second, when there is re ceived (perceived) much clearness and knowledge by the experience of consola tions and desolations, and by the experi ence of the discernment of different spirits.
Paragraph 4 .- And this &c.] I have said a tranquil time, when the soul is not agitated with different spirits, and uses its natural powers freely and in tranquillity.
First Method fyc. parag. 2 : The se cond &c.] The second, it is necessary to hold as the object the end for which I was created, which is, that I may praise our Lord God, and save my soul ; and at the same time to find (feel) myself indifferent, without any inordinate affection ; so that I be not inclined or affected more towards accepting the thing proposed than towards leaving it, nor more towards leaving it than towards accepting it ; but that I find (hold) myself as it were on the turning-pin of a balance (in an equilibrium), in order to follow that which I shall have perceived to be the more for the glory and praise of our Lord God and the salvation of my soul.
The third, &c. J The third, to ask of our Lord God, that He will be pleased to move my will, and put in my soul that which I
lopoln. 21
ought to do concerning the thing proposed, which may be the more to His praise and glory; reasoning (?*. e. so that I may rea son) well and faithfully with my under standing, and choosing (i. e. so that I may choose) conformably to His most holy and well-pleasing will. (u Not only according to His will", observes Father RotluKtu, u but also according to His good pleasure, which belongs to a greater perfection")
The fourth, &c.] The fourth, to consider by reasoning, how many advantages and gains (utilitates) arise to me, for the sole praise of our Lord God, and the salvation of my soul, if I have (?*. e. by having) the proposed office or benefice ; &c.
The sixth, the election having been made, &c.] The sixth, such an election or deliberation having been made, he who has made it ought to go with much dili gence to prayer before the sight of our Lord God, and to offer to Him such election, that His Divine Majesty may be pleased to accept and confirm it, if it shall be His greater service and praise.
Second Method, Rule 1 : should feel in himself, - towards the thingchosen3&c.] should feel first in himself, -- towards the thing he is choosing, &c.
Rule 4: that I may then have the less
214 (Lfic §>pfritufil GjrmttffS of
fear.] that I may then find myself (be) with full pleasure and joy.
Concerning Amendment - condition of life.] For the Amendment and Reform ation of one's own life and state.
End of Week 2 : not aiming at &c.] not wishing or seeking anything else, ex cept in all things and through all things the greater praise and glory of our Lord God. For let each one consider, that the measure of his advancement in all spiritual things will be the measure of his going out (stripping himself) of his own love, (his own) will, and (his own) advantage. (77*6? eminently Catholic sentiment of Horace, Carm. 3, 16, Quanto quisque sibi plura negaverit, a Dis plura feret, is in some measure a parallel to this golden passage.)
Week 3, Med. 2, in the title, read after the Supper.
Second prelude : The second &c.] The second is, to see the place. It will here be to consider the way from Mount Sion to the Valley of Josaphat, and in like manner the Garden, whether wide, whether long, whether (placed) in this or in that manner.
The third, for the obtaining &c.] The
t. 3F(piattttg Loyola. 215
third, to ask what I wish, what is appro priate to ask in the Passion; (namely) grief with Christ full of griefs ; breaking in pieces (prostration) with Christ broken (in strength, in a state of consternation) ; tears, inward pain concerning the so great pain which Christ suffered for me.
Last paragraph but one : which from the hour of His Birth &c.] which He en dured from the moment of His Birth, up to the Mystery of the Passion, on which I am now engaged.
In the foot-note to the Second Day, read : from the Garden - " So, accord ing to the Autograph, both here and every where else, does our holy Father - ".
Rules concerning Food : The fifth, &c.] The fifth, at the time when one takes food, let him consider as if he saw Christ our Lord taking food with His Apostles, and how He drinks, and how He looks, and how He speaks ; and take care to imitate Him; so that the understanding may be occupied chiefly with the consideration of Our Lord, and less with the support of the body; in order that he may thus gain more method (in the Spanish concierto, as it were system ; in the ancient MS. Version form) and order concerning the manner in which he ought to carry and govern himself.
216 (T&e Spiritual &j;miBt& of
The eighth &c.] The eighth, in order to get rid of (all) excess (inordinationem) (concerning food and drink), it is a great help, after dinner, or after supper, or at another hour when one does not feel the desire of eating, to determine with one's self for the dinner or supper* next follow ing, and so in like manner (conseq-uenter) each day, the quantity which it is expe dient to take ; beyond which, neither on account of any appetite, nor on account of (nny) temptation, let him go ; but rather, in order the more to overcome every inordin ate appetite and temptation of the enemy, if he is tempted to eat more, let him eat less.
Week 4, Med. 1 : The first prelude - how, after &c.] The first preamble is the history; which is here, how, after Christ had expired on the Cross, and His Body remained separated from His Soul, and His Divinity ever united with It (with His Body), His beatified Soul (Anima beata), equally united with His Divinity, de scended to Hell ; whence, delivering the just souls, and coming to the Sepulchre, and rising again, He appeared to His blessed Mother in body and soul. ( With
* See above, Week I, last foot-note.
Loyola. 21
respect to the words, as we should fyc. at the end of the common rendering of this paragraph, see the Mysteries.)
Prelude 3 : The third &c.] The third, to ask what I wish; and it will be here, to ask grace that I may rejoice and be in tensely glad concerning the so great glory and joy of Christ our Lord. — Fattier Ro- thaan compares the language of the Gloria in excelsis : " We give Thee thanks for (because of) Thy great glory."
Point 4: shews Itself forth &c.] ap pears and shews Itself now so miraculously in His most holy Resurrection, by Its true and most holy effects.
Observations, parag. 2 .- Secondly, -- this Fourth Week &c.] The second Note; it. is commonly more suitable in this Fourth Week than in the other three past to perform four Exercises and not five; the first, as soon as one is up in the morn ing ; -- drawing (applying) the five senses over the three Exercises of the same day, marking and dwelling on the more principal parts (moram faciendo in parttlus principalioribus), and (those) on which one has felt greater movements and spiritual tastes. (St. Ignatius does not here mention those places also where deso lation has been felt; perhaps, as Father
218 dT&e Spiritual Cjrerrtfiffis of
Rothaan observes, because laborious search is less suitable to this Week.)
Parag. 3, first sentence: who is being exercised &c.] who is contemplating &c. ( This annotation, as Father Rothaan re marks, is most suitable to all who are meditating, as well out of as in the Exer cises: also not less in the Mysteries of the Second and Third than in those of this Fourth Week.)
Last paragraph but one, second foot note; for help her to rejoice, read be a help to her towards rejoicing.
A Contemplation for obtaining Love.
A Contemplation intended &c.] A Contemplation for obtaining love.*
In the first &c.] First, it is fitting to remark two things.
The first, &c.] The first is, that love ought to be placed more in deeds than in words. (Father Rotliaan observes, that the same view must be taken of barren af fections as of words / such affections being inward words.)
The second, &c.] The other, (that) love consists in the communication (which takes place) on both sides ; namely that
* Father Rothaan's Version of this excellent Contem plation is here given entire.
Sfanattufi Lopota. 219
the lover give and communicate to the loved the things which he has, or of those which he has and can, and so in turn the loved to the lover ; so that if one of them have knowledge, he give it to the one who has it not ; if honours ; if riches ; and so (again) the other to him (in turn).
The prayer &c.] The accustomed (pre paratory) prayer.
The first prelude, &c.] The first pre amble is the composition ; which is here, to see how I stand before our Lord God, the Angels and Saints interceding for me.
The second, &c.] The second to ask what I wish. It will be here, to ask the inward knowledge (cognitionem) of the
food things, so many and so great, (which have) received (of God), in order that I, fully (integre) acknowledging (recogno- scendo) (these things) (or, with a full sense of gratitude), may in all things love and serve his Divine Majesty.
Let the first &c.] The first point is to bring into memory the benefits received in Creation, in Redemption ; also particular gifts ; weighing with much affection how much the Lord God has done for me ; and how much He has given me of the things which He has ; and in like manner (con-
220 <n,c Spiritual Cxmifictf of
sequenter), (how much) the same Lord desires to give me Himself, so far as He ran. according to His divine appointment; and then to turnback upon (reflect&re ?>/) myself, considering with much reason and justice, what I ought on my part to offer and give to His Divine Majesty ; namely all I have, and myself therewith, as he who offers (something to another), with much affection :
X.B. In the preceding paragraph the Spanish Editions now read, con mucha rftzoti if instttncia (with much reason and earnestness) ; but the MS. copy which St. Ignatius used, and in various places cor rected witli his own hand, reads justicia (justice), which both the Common and the MS. Latin Versions have expressed. The insertion (something to another} further on, is from this latter Version.
"Receive, — beyond."] " Take, Lord, and receive all my liberty ; my memory, my understanding, and my whole will ; what sever I have and possess : Thou hast
fiven me all these things ; to Thee, Lord, restore them : all are Thine ; dispose (concerning them) according to all Thy will. Give me the love of Thee and grace ; for this is sufficient for me."
The second — giving, to be ; &c.] The
£t. Sgnatius lopola. 221
second, to consider how God dwells in the creatures; (how He dwells) in the elements, giving to be ; in the plants, giving to vege tate ; in the animals, giving to perceive ; in men, giving to understand ; and so (dwells) in me, giving me to be, to live, to per ceive, and making me to understand ; also making me a temple (of Himself), since I have been created after the likeness and image of His Divine Majesty; in like manner turning back (reflectendo) to my self, in the way mentioned in the first point, or another (if I find another) which I shall perceive to be better. The same plan will have to be followed with regard to each of the points which follow.
The third &c.] The third, to consider how God works and labours for my sake in all things created on the face of the earth, that is, acts (habet Se, holds Him self) after the manner of one labouring ; as in the heavens, the elements, the plants, the fruits, the flocks, &c. ; giving them to be, preserving them, giving them vegeta tion and perception, &c. Then to turn back to myself.
The fourth, &c.] The fourth, to contem plate how all good things and gifts come down from above ; as my limited power down from that highest and infinite One;
C&c Spiritual efrercww of
and in the same manner justice, goodness, kindness, mercy, &c. ; as from the Sun come down the rays, from a fountain the waters, &c. Then to conclude by turning back upon myself, as has been said.
A colloquy £c.] To finish with a col loquy and Pater noster.
N.B. For the better distinction of the above four points, Father Rothaan ob serves, that in the first we are to contem plate generally the benefits which have arisen, arise, and, we firmly trust, eternally will arise, to us from the love of God towards us. In the second we contemplate the presence of the Giver both in His gifts and in ourselves, a presence by which He makes His gifts in a manner personal on His part, i. e. bestowed per sonally by Himself. In the third we con template Him as also working, and in a manner labouring, in doing us good. (Under the second point may be contem plated our Lord's personal presence on earth during His mortal life, and His Sa cramental presence in the blessed Eucha rist ; under the third, all that He did and suffered for us while living here below.) The fourth directs us to the ground of the purest and most perfect love, — Himself, and His infinite perfections.
iua lopola. 223
Three Methods of Praying.
Three Methods of Praying.] Three Methods of Praying ; and the first (and first) concerning the commandments.
Parag. 2 : Before I pray, — what I have to come to, and what to do. &c.] First let there be made the equivalent of the second Addition of (/. e. the second Addition as changed in) the Second Week ; namely, that before I enter upon prayer, my spirit be quiet a little while, sitting or walking, as shall seem best to it, considering whi ther I am going, and to what ; and this same Addition will be made at the begin ning of all the Methods of Praying. (Fa ther Rotlinan calls attention to the great advantage of this preparation before all prayer of whatever kind, ivliether mental or vocal ; since u we ought not to pass tumultuously from liuwan actions, per haps even vain ones, to dealing with God or the Saints.1")
Parag. 4 .- First, then, &c.] For the first Method of Praying, it is fitting to consider and think in the first command ment, how I have kept it, and wherein I have failed; observing as a rule (i.e. a general rule) (to remain in this considera tion), during the space in which one recites
224 &\>t Spiritual 6jrerdeefi of
three times Pater nosier and three times Ave Maria ; and if in this time I find my faults, to ask their pardon and remission, and say one Pater noster ; and let this same plan be followed in each of the ten commandments. ("Pardon refers to the fault, remission to the punishment." — Father Rot/iaan.)
Parag. 7 (which in the Literal Version, like the \st, 9^, and 10/A, has a separate title): Secondly, &c.] Secondly, concern ing the mortal sins.
Concerning the seven mortal sins, after the (aforesaid) Addition, let the prepara tory prayer be made &c.
Parag. 9 : In the third &c.] Thirdly, concerning the powers of the soul.
Concerning the three powers of the soul, let the same order and rule be fol lowed as in the commandments, making the proper Addition, preparatory prayer, and colloquy.
Parag. 10: Fourthly, &c.] Fourthly, concerning the five senses of the body.
Concerning the five senses of the body, the same order will still be observed, changing their matter.
Where &c.] He that wishes to imitate in the use of his senses Christ our Lord, let him commend himself in the prepara-
Locla. 225
tory prayer to His Divine Majesty; and after the consideration of each sense, say one A ve Maria or one Pater nosier; and he who would wish to imitate Our Lady in the use of the senses, in the prepara tory prayer let him commend himself to her, that she may obtain for him grace from her Son and Lord for this purpose ; and after the consideration of each sense say one A ve Mar iff.
In the translation of the Common Ver sion of the preceding paragraph, in order to be exactly with the Latin (dum sensus excutit, identidem repetat), instead of, " and after examining each sense, say", read, " and while he examines the senses, say each time (i. e. after each sense*)", adding as a foot-note to the word sense : [*That the Latin identidem must be so understood here, might fairly be inferred from the preceding paragraph, even with out the distinct language of the Auto graph : otherwise it might naturally be rendered, from time to time, every now and then.']
The Second Method of Praying, by the consideration &c.] The Second Method of Praying is (or, is performed) by the contemplation of the separate words of a
Q
226 (Lfjc Spiritual (E^miccc of
prayer (of the prayer concerning which this Method of Praying is employed).
The second &c.] The second Method of Praying is, that he (who wishes to employ this Method) kneel or sit, accord ing as he finds himself more disposed (to the one or the other), and according as devotion more accompanies him, and, keeping his eyes closed or fixed down to one place, and not moving them to and fro, say Pater, and continue in the consi deration of this word so long as he finds (various) significations, comparisons, taste, and consolation in the considerations be longing to such (that) word ; and in like manner do with any word of the Lord's Prayer, or of each (or, whatever, cujusque) other prayer he may wish (to take) for this mode of praying. (As before with respect to preparation, so here with respect to posture and the eyes, Father Rothaan remarks that tlie directions given are not confined to this particular Method, but, on the contrary, are highly conducive to the good success of all prayer.)
At the end of the third rule the Auto graph adds: "in the manner mentioned in the second rule."
Last paragraph but one : And after
S>t. STsnattufi lopola, 227
&c.] It must be observed, that the Lord's Prayer having been* finished in one or more days, the same ought to be done with respect to the Angelic Salutation, and afterwards with respect to the other prayers, so as that for some time he always exercise himself with one of them.
Last parag : some virtue or grace &c.] the virtues or graces &c.
The Third Method of Praying, by a certain &c.] The Third Method of Pray ing will be by (or, to) measure (or, to number, to the measure of rhythm).
In the foot-note to this title, read : " will be par compas" (by, or, to measure) ; &c. Also, to the end of the note add : — To this kind of sacred harmony, Father Rothaan applies the words of the 83d Psalm, " My heart and my flesh have exulted to the living God ".
Two rules &c.] The first rule is, that another day, or at a different hour, when he wishes to pray (thus), he say A ue Maria to measure, and the other prayers in the accustomed way; and so in like manner, proceeding through the rest. ( That ?s, as Father Rothaan explains it, if in the first place he has exercised him self concerning Pater noster, and in the
228 (H)c Spiritual eymiaw of
second concerning Ave Maria, then let Ithn in tln> third place do the same until Anima Christi, and so in order with the other prayers. And only one prayer is here supposed to be said in this way at one time, the rest being added afterwards in the usual manner. Nor is the length of time to be given to each such Exercise prescribed ; for those however irho wish to spend more time in this u-ay tlian one prayer irould take, the next rule gives directions.
The second, &c.] The second is, that he who shall wish to spend more time in praying to measure, may say all the afore said prayers, or part of them; observing the same order of breathing to measure, as it has been explained.
Tartottfi Kales*
Rules for discerning spirits; Rule 4, beginning: The fourth, - any darken ing of the soul, &c.] The fourth, concern ing spiritual desolation. I call by the name of desolation everything contrary to (the things said in) the third rule, as darkening of the soul, &c.
In the foot-note to Rule 5, for such deso lation read desolation of this kind.
229
On Rule 6, Father Rothaan writes : " Would that the things which our blessed Father here says are highly profitable in desolation were diligently brought into use by us whilst we are oppressed with desolation! Those words, ////ry/xr/// — more — much — extending ourselves more, which are omitted in the Common Version, but which have been restored from the Autograph, are to be taken notice of." — Father Rothaan.
Rule 7, end : which may suffice &c.] which is sufficient for eternal salvation.
Rule 8, end: if especially &c.] using diligence (or, efforts) against desolation of this kind, as has been said in the sixth rule.
Further Rules for ditto : The second, &c.] The second : it belongs to our Lord God alone to give the soul consolation (or, to give the consolation of the sou?) with out a cause preceding ; because it is pecu liar to the Creator &c.
In the same rule, for such consolation read in both places consolation of tliis kind; and for without cause, without a cause.
The third &c.] The third : with a cause (i. e. when a cause precedes), the good and the bad Angel may alike console the soul,
230 (ZF&e Spiritual (Bjrerdficfi of
yet with contrary ends; the good Angel for the soul's advancement, that she may grow and ascend from good to better; the bad Angel, to the contrary and beyond (?*. e. to what is less good, or even to what is evil), that he may draw her to his own perverse intention and wickedness.
The fourth wishes.] The fourth: it
is the characteristic of the evil Angel, who transfigures himself into an Angel of light, to go in with the devout soul (i. e. to begin by suggesting thoughts conform able to her), and to go out with himself (/. e. to end by suggesting his own).
The fifth, &c.] The fifth : we ought to attend very much to the course (discur- sum) of the thoughts; and if the be ginning, middle, and end (if, I say, these three be all good, tending to all (or, every thing) good (or, to what is altogether good),* a little more it is a sign of the good Angel; but if in the course of the thoughts which he (the Angel) suggests, he end in anything bad, or having a tendency to distract, or less good than the things which the soul had before proposed to her self to do, or (if he)weaken, or disquiet or
* Correct thus what has already been given in the text.
§>t. Sonatina Loyola. 231
disturb the soul, taking away from her her peace, tranquillity, and rest, which she had before, it is a clear sign that they (those thoughts) proceed from the bad spirit, the enemy of our advancement, and of our ever lasting salvation. (In the Common Version of this paragraph, near the end, for such thought read such a line of thought. )
Rule 6, end ; for a trial read an ex perience.
In the Rules concerning Alms ; Rule 6, in the third insertion from the Auto graph, for excess read fault and excess ; and in the fourth, for he therefore read therefore he.
In the Rules concerning Scruples, Rule 4, last sentence, for " obtuse, that " read " obtuse ; so that "; and for " and if she cared (for sins) in some degree before," read " for example, if she made nothing of venial sins before, he will do his best that she may (now) make little of mortal ones ; and if she ca^ed in some degree (for venial sins) before,".
In the last of the Rules for thinking with the Church, in the Literal Version, because not the filial &c. So the passage must be pointed and rendered, if Father Rothaan's own punctuation is followed ;
232 ^pirtttml evernccfi of §>t.
but if one may venture to correct the punctuation of his Latin without seeing the Spanish, it seems more natural to point, and consequently to render, his Latin as follows : u because not only is the filial fear a pious and most holy thing, but also the servile fear, where a man does not attain to anything better arid more profitable, helps much " &c.
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LETTERS OF MARY STUART, QUEEN OF SCOTLAND, selected from the " Recueil des Lettres de Marie Stuart," and preceded by the Chronological Summary of Events during the Reign of the Queen of Scotland, by PRINCE A. LABANOFF. Translated with Notes and an Intro- duction, by WILLIAM TURNBULL, Esq., F.S.A., Scot.
%* It may, perhaps, be necessary to state, that the whole of the Letters in this volume are now, for the first time, presented to the public in English, and that none of them are to be found in the Collection of Letters edited by Miss Strickland.
" We app>ove heartily of this design, to give the cream of this important work to the general reader in a form intelligible to all ; for though the learned must be delighted with it in its original language, yet the antique and foreign obscurity of the greater portion of it necessarily excluded very many from its satisfactory perusal." — Literary Gazette, May, 1845, p. 327.
Of the admirable abstract which Mr. Turnbull has here made of the Prince's voluminous "Collections," we cannot speak in terms of too earnest praise.
" It is difficult to gay whether the narrative or autobiographical interest, or historical importance, of this work be the more difficult sufficiently to appreciate."— Su,., August 30, 1845.
Recently published, the Fourth Edition of A HISTORY OF ENGLAND, FROM THE FIRST INVASION OF
THE ROMANS. BY JOHN LINGARD, D.D. In Thirteen Volumes, Small Octavo, price 5s. each, cloth lettered. %* This edition of thic valuable and important work is printed uni form in size with the works of SCOTT, BYRON, MOORE, EDGEWORTH, SOUTH KV, and others ; and is enriched with a Portrait of the Author, from a painting by Lover, and by thirteen Plates engraved on steel, by GOOD ALL, from the designs made expressly for this edition, by Harvey, into all of which actual scenery has been introduced.
The Public are respectfully informed, that this edition has received the most searching and extensive revision by the learned author, who has in serted additional matter in the text, as well as the notes, fully equal to the extent of another volume.
" Dr. Lingard never evinces partiality ; he may be accused of it by those whose eyes are distorted by the blemish they deprecate, but by none others. He never perverts facts, and the arguments with which he supports the opinions which he draws from the narration of events are ever cogent and perspicuous. With a keen, searching, undeviating truthfulness, he has rescued our annals from much of the misrepresentation which the exaggera tions of partisanship have created, from much of the obscurity which the fantastic ingenuity of antiquaries has caused, and from many of the sophis tical conclusions of speculative theorists. This is no slight boon to ha\ t conferred both on the present and the future, but the task has been wel and ably performed." — Oxford and Cambridge Review, January, 1846.
CHARLES DOLMAN, 01, NEW BOND STREET.
THE HISTORY AND ANTIQUITIES OF THE ANGLO-SAXON CHURCH, containing an Account of its Origin, Government. Doctrines, Worship, Revenues, and Clerical and Monastic Institutions. Ry'JoHN LINGARD, D.D. In 2 vols. 8vo. price £1. 4s. cloth lettered.
"This is an augmented edition of a work long since published by Dr. Lingard, and scarcely so well known as it deserves to be ; but it is so com - pletely recast, and contains so large a proportion of fresh matter, that it may be considered as virtually a new book. If we were asked from what source one could obtain the greatest insight into the national mind and ways of thought of the Christian Anglo-Saxons, we should have no hesita tion in referring the inquirer to these pages. As a narration of facts, and expounder of the inferences more immediately to be drawn from them , there is no writer of the present day who excels the diligent, accurate, and eloquent historian of England." — Morning Chronicle, January 30.
li Of the Monastic Institutions among the Anglo-Saxons, Dr. Lingard has written in a spirit of candour and fairness ; he points out the abuses to which such communities are liable, and does not conceal the fact that such abuses frequently prevailed. On the other hand, he contends that the monks were foremost in communicating the knowledge of the industrial arts, and the taste for the fine arts, which are the most efficient agents of civilization. In particular, he shows how much was accomplished, by their exertions in improving the cultivation of the soil. Dr. Lingard minutely describes the rites and ceremonies of the Anglo-Saxons, and incidentally throws light on their domestic habits and usages. "-
Athcnoeum, February %, 1845.
A NEW VERSION OF THE FOUR GOSPELS; with Notes, Critical and Explanatory. By a CATHOLIC. In 1 vol. 8vo. price 10s. 6d. in boards.
Amongst the principal reasons which have led to this AY.r TY/-.si«-(, &re, first, to shew, in opposition to the Protestant principle, that the Scriptures are the sole rule of faith, — " The impracticability of draw ing from the narratives of the FOUR EVANGELISTS, -without the aid of oral testimony or tradition, all their knowledge of Christian faith or Chritian practice." — Vide PREFACE.
2ndly. To present a new translation from the Original Greek, with explanatory and interesting notes; which, in removing the defects that exist in the present versions, and offering a more elegant transla tion of these divinely inspired books, should render them more intel ligible and attractive, and thus create a more general attention to their perusal.
CATECHETICAL INSTRUCTIONS on the Doctrines and Worship of the Catholic Church. By JOHN LINGARD, D.D.
A New Edition, revised, in 18mo. price Is.
This work contains a short exposition of Catholic doctine and Catholic practice, xrith the chief authorities on which that doctrine anil practice are founded.
Also, another Edition of the same, in larger type, 12mo. price Is. Gd
UA bpautiful little volume, written with all that sobriety of style, power , and force of logir for which the venerable author is so remail:. f, Oct. 31, 1H40.
CATALOGUE OF BOOKS.
THE CHURCH HISTORY OF ENGLAND, from the year 1500 to 1688, CHIEFLY WITH REGARD TO CATHOLICS, by CHAULES DODD, with Notes, and a Continuation to the Beginning of the Present Century, by the Rev. M. A. TIERNEV, F.R.S., F.S.A.
Vols. I. to V. are published, price 12s. each in cloth.
The work of HUGH TOOTLE, better known under the assumed name of CHARLES DODD, stands alone among the compilations of Catholic History. Commencing with the period of her first misfortunes in this country, the writer accompanies the ancient Church in all the vicissitudes of her course, during the next two centuries. He marks the origin of the Reformation in the wayward passions of Henry : mourns, with religion, over the ruined altars and desecrated shrines of Edward's reign : watches their alternate rise and fall under the sister sovereigns, Mary and Elizabeth ; and, tracing the various calamities of his Catholic countrymen under the dynasty of the Stuarts, closes his work with the closing fortunes of that unhappy family. The readers of Dodd are aware that his nistory is divided into eight parts, corresponding with the eight reigns over which it extends. Of these parts, each is again divided into the three other parts of History, Biography, and Records ; and these are still farther subdivided into an indefinite number oi articles, according to the variety of the subjects to be treated, or to the rank of the several persons whose lives are to be recorded. It is needless to point out the inconvenience of this complex and disjointed arrangement. To remedy this defect, it is proposed, in the present edition, to place the work under the two grand divisions of History and Biography ; to print the History in the earlier, the Biography in the latter volumes ; to subjoin to each an Appendix, containing its own records properly arranged : and to insert a reference in the notes to each article of that appendix, according as it* subject arises in the course of the narrative. It is only requisite to add, that the lives, in the biographical part, will be methodically disposed ; that the authorities, both of Dodd and of the Editor, will be carefully stated in the notes; and that a General Index to the contents of the whole work will bt given at the end of the Continuation.
To be completed in Fourteen Volumes. Fifty Copies printed on largt Paper in royal 8vo. price 21s. each volume, cloth.
N.B. Subscribers' names may be transmitted to the Publisher thmu^l any Bookseller in the Country.
The HISTORY and Antiquities of the Castle and Town of ARUN- DEL, including the Biography of its Earls, from the Conquest to the present Time. By the Rev. M. A. TIERNEY, F.R.S., F.S.A., Chap lain to his Grace the Duke of Norfolk. In 2 vols., royal 8vo., illus trated with numerous engravings, Etchings, and Pedigrees, price £1. 12s., cloth boards.
" When we say that more than one-half of this work is Biography, and that Biography immediately connected with the general history of Eng land, it will be perceived that this is a work of a more attractive charac ter than can generally be assigned to topography." — Gentleman's M".;a- zine.
A LETTER to the Very Rev. G. CHANDLER, D.C.L., Dean of Chicbester, and Rector of All Souls, Langham Place, &c., &c., con taining some remarks on his Sermon, preached in the Cathedral Church of Chidiester, on Sunday, October 15, 1843, "on the occasion of publicly receiving into the Church a convert from the Church of Rome." Bv the Rev. M. A. TIERNEY, F.R.S., F.S.A. 8vo.. price Is Cd.
CHARLES DOLMAN 61, NEW BOND STREET. *
C. Dolman having purchased from the executors of the late CHARLES BUTLKR, Esq., the whole remaining stock and property of the greater part of this celebrated Author's works, is enabled to offer them for sale at the prices annexed.
HISTORICAL MEMOIRS of the ENGLISH, IRISH, and the SCOTTISH CATHOLICS since the REFORMATION ; with a succinct account of the principal events in the Ecclesiastical History of this country antecedent to that period, and in the Histories of the Established Church, and the Dissenting and Evangelical Congregations; and some Historical Minutes respecting the Temporal Power of the Popes ; the Separatists from the Church of Rome before the Reformation ; the society of Jesus ; and the Guelphic Family. By CHARI.KS BUTLFR Esq., of Lin- coin's Inn. Third edition, revised and considerably augmented, in 4 vols. 8vo. cloth boards. Price £1. 16s.
The REMINISCENCES OF CHARLES BUTLER, Esq. Volume I. fourth edition, with a Letter on Ancient and Modern Music. Volume II. with an Essay on the Mystical Devotions of Catholics and Protestants ; a Correspondence between Dr. Parr and Mr. Butler; and Considerations on the present proceedings for the reform of the English Courts of Equity, &c. 2 vols. 8vo. cloth boards. Price 10s. 6d.
Volume II. separate, cloth boards. Price 4s. 6d.
VINDICATION of the " BOOK of the ROMAN CATHOLIC CHURCH," against the Rev. George Townsend's " Accusations of History against the Church of Rom";" \vith notices of some charges brought against the "Book of the Roman Catholic Church," in the publications of Dr. Phillpotts, Dr. Todd, Blanco White, and Dr. Southey. By CHARLKK BUTLER, Esq. ; with copies of Dr. Phillpotts's Fourth Letter to Mr. Butler, containing a charge against Dr. Lingard ; a Letter of Dr. Lingard to Mr. Butler in reply to the charge : a further crimination of Dr. Lingard by Dr. Phillpotts; and Dr. Lingard's vindication of himself against this crimination ; and several other documents. 8vo. cloth boards. Price 6s.
The LIFE of ERASMUS, with Historical Remarks on the State of Literature between the Tenth and Sixteenth Centuries. By CHARLES BUTLKR, Esq. 8vo. cloth boards. Price 5s. 6d.
The LIFE of HUGO GROTIUS, with Brief Minutes of the Civil, Ecclesiastical, and Literary History of the Netherlands. To which is added, in two appendixes, some Account of the Formularies, Confessions of Faith, or Symbolic Books of the Roman Catholic, Greek, and principal Protestant Churches, with an Account of the Attempts made at different times for the reunion of Christians. By CHARLES BUTLER, Esq. 8vo. 4s. Gd. cloth boards.
LIFE of HENRY FRANCIS D'AGUESSEAU, Chancellor of France ; and of his Ordonnances for consolidating and amending certain portions of the French Law ; and an Historical and Literary Account of the Roman and Canon Law. By CHARLES BUTLER, Esq. 8vo. 3s. 6d. cloth boards. Just published, price 2s. with a Frontispiece,
REFLECTIONS on the PASSION OF OUR DIVINE LORD, in Verse, by the Rev. J. A. HEARN. Dedicated to the Right Rev. Dr. Griffiths, Bishop of Olena. The profits of this poem are to be appropriated to the poor funds of the Sisters of Mercy, Queen's-square, and the Brothers of St. Vincent de Paul, London. Fifty copies will be printed on large paper, and illustrated with five plates by Overbeck.
CATALOGUE OF BOOKS.
Now in course of publication, in Monthly Parts, 2s. each, large 8vo., doubl<
columns, but with a type similar to that used in the First Edition
MORES CATHOLIC1 ; OR AGES OF FAITH.
The Mores Cat/iolici, from the prodigious extent of information, se looted out of the most recondite and time-forgotten sources, and con densed in its pages by an elegance of diction and purity of style peculiai to itself, stands unrivalled in the literature of the age. The principal ob ject of this work being to exhibit the influence of Catholic Christianity over the civilized world during the Middle Ages, when, in so far as i; practicable to humanity, there was but one fold and one Shepherd, th< author has brought to bear upon his subject an intimate and thorough ac quaintance, not merely with classical and modern erudition, but with al the literary stores of Europe, accumulated for centuries past.
It is expected to be completed in about 40 Parts, and will form thref very large handsome volumes.
ffJ3. A few copies have been, taken off on royal quarto.
The following new and beautifully printed editions of Office Books frorr the celebrated press of P. J. Htinicq, of Mechlin.
BREVIARIUM ROMANUM ex decreto SS. Concilii Tridentini resti tutura S. Pii V. Pont. Max. jussu editum Clemente VIII. et Urbani VIII auctor. recog. cura officiis sanctorum novissirae per summos Pontificei usque ad hanc diem concessis. 4 vols. 32mo. beautifully printed in re( and black types, with the Propria pro Anglia, price £1. Is.
PONTIFICALS ROMANUM CLEMENTIS VIII. AC URBANI VIII jussu editum, inde vero a BBNEDICTO XIV. recognitum et castigatum cun additionibus a sacra Rituum Congregatione ad probatis. 3 vols. 8vo. mos beautifully printed in large clear types, in red and black, and illustrate! with plates, price £1.
RITUALE ROMANUM PAULI V PONT. MAX. jussu editum atque ; felicis recordationis Benedicto XIV auctum et castigatum, in quo, qua* Farochis ad administrationera sacramentorum, benedictiones, et con jurationes necessaria censenter, accurate sunt posita. 1 vol. 18mo. clearl printed in red and black types, price 3s. 6d.
THE OFFICE of the BLESSED VIRGIN MARY, for the three t.mesc i the year, according to the ROMAN BREVIARY, printed in large clear typt red and black, the Rubrics throughout being in English, and the Office i Latin, in 18nao. price 3s. 6d.
HOR/E DIURN.E BREVIARII ROMANI. 32mo. red and black typ<
MISSALE ROMANUM. Large Folio. 1 Beautiful!* printed «.
dem. Small Folio. f red and black tvp*
Idem. 12mo. J
With constant supplies of all Hanicq's editions of Church Office Book: , &c. on sale at the lowest prices. Also,
A COMPLETE CATALOGUE of BOOKS in various Languages, an embracing all classes of Literature, now on sale at 61, New Bond-street, i which will be found many very rare ENGLISH CATHOLIC works, a well as early printed Books, Illuminated Manuscripts, and FATHERS ( the CHURCH > including some recent importations from the Continen purchases at sales, &c.
Gentlemen desirous of receiving this Catalogue are respectfully requeste to favour C. DOLMAN with their names .and directions in order to injure
CHARLES DOLMAN, 61, NEW BOND STREET.
BUTLER (REV. ALBAN).— The LIVES of the FATHERS, Martyrs, and other Principal Saints. With a Preface by the Right Rev. Dr. Doyle, and containing all the Chronological Centenary Tables and General Indexes formerly attached to the twelve volume Edition, in two large volumes, royal 8vo., price £\. Is., cloth, lettered.
The same on fine and large paper, 2 vols., imperial 8 vo., price £l 10s., cloth lettered.
The same, illustrated with forty-two engravings on India paper, bound in 4 volumes, imperial 8vo., cloth lettered, £2. 2s.
CONTINUATION of the REV. ALBAN BUTLER'S LIVES OF THE SAINTS to the Present time, with Bibliographical Accounts of the Holy Family, Pope Pius VI., Cardinal Ximenes, Cardinal Bellarmine, Bartholomew de Martyribus, and St. Vincent de Paul, with Historical Minutes of the Society of Jesus. By CHARLKS BUTLER Esq., 8vo., cloth boards, 5s.
The TRUTHS of the CATHOLIC RELIGION, proved from Scripture alone, in a Series of Lectures. By THOMAS BUTLER, D.D. In 2 vols., 12mo., price 5s.
The DUBLIN REVIEW, Vols. I to XVI.
This Periodical, from the commencement in 1836 down to June, 1844, inclusively, published at JG9. 12s. in parts, is now offered, in ser« of Sixteen Volumes, handsomely bound in green cloth and lettered, for only FOUR GUINEAS, for cash payment.
N.B. — Persons desirous of availing themselves of this opportunity of procuring a copy, are respectfully requested to make early appli cation, as only a limited number of sets can be made up.
HIERURGIA, or the HOLY SACRIFICE of the MASS, with Notes and Dissertations elucidating its Doctrines and its Ceremonies. By DANIEL ROCK, D.D. In 2 vols., 8vo, with above 40 Plates, price £1.8s., cloth lettered.
In the Second Part are treated at length — Transubstantiation, Relics, Invocations of Saints and Angels, Purgatory, the use of Holy Water, Lights, and Incense, the Dyptichs, &c., with Appendixes containing " Extracts from Ancient Liturgies,'' &c.
N.B. — A few copies taken off with the Plates on India Paper, price £\. 14s., cloth lettered.
The EVIDENCES and DOCTRINES of the CATHOLIC CHURCH ;< shewing that the former are no less convincing than the latter are propitious to the happiness of society. By the Most Rev. JOHN MACHALE, D. D., Archbishop of Tuam. Second Edition revised, with additional notes. In 1 vol. 8vo., cloth lettered, price 12s.
Recently published, on one large Folio Sheet, price 2s. 6d.
The ECCLESIASTICAL CHART of the CATHOLIC CHURCH, being an Historical View of the Catholic Church in every Age and Country, from the Apostles' days to the present time. Compiled by JAMES AUSTIN
M'NAMARA.
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Just published, price Five Shillings and sixpence, cloth lettered.
POVERTY AND THE BARONET'S FAMILY; a Catholic Story, b; the late HENRY DIGBY BKSTK, Esq., M. A., Fellow of St. Mary Mag dalen College, Oxford ; Originator of the Religious Opinions of " Moden Oxford."
"Pride, or prudery, or delicacy, or love of ease, keep one half of th< world out of the way of observing what the other half suffer." — PALKY.
In Octavo, price Eightpence.
MEMORIALS- RITUUM, pro aliquibus prestantiorihus, sacris fnnc tionibus, persolvendis in minoribus ecclesiis Parochialibus. Benedict! XIII jussu priino edit urn. Superiorum Permissu.
WORKS BY i in RIGHT REV. NICHOLAS WISEMAN, D.D.
BISHOP OF MKLIPOTAMUS.
LECTURES on the 1'RINCIPAL DOCTRINES and PRAC TICES of the CATHOLIC CHURCH, delivered at St. Mary's. MoorfieMs, during the Lent of 1836. Second Edition, entirely levised and corrected by the Author. Two volumes in one, 1 2mo. price 4s. 6d., cloth.
TWELVE LECTURES on the CONNECTION between SCIENCE and REVEALED RELIGION, with Map and Plates. The second Edition, in one vol., 8vo., price 12s., cloth lettered.
LECTURES on the REAL PRESENCE of JESUS CHRIST in the Blessed Eucharist. Delivered in the English College, Rome Part I. Scriptural Proofs, 8vo., price 8s. Gd., cloth boards. Part II. Proofs from Tradition, preparing for Press.
A REPLY to DB. TURTON.— Philaletheg Cantabrigiensis, the British Critic, and the Church of England Quarterly Review, on the Catholic Doctrine of the Eucharist. In 8vo., price 6s. boards.
FOUR LECTURES on the OFFICES and CEREMONIES o> HOLY WEEK, as Performed in the Papal Chapels, delivered in Rome in the Lent of 1.S3J. Illustrated with Nine Beautiful Engrav ings, and a Plan of the Papal Chapels. In 8vo., price 8s. 6d., in cloth boards.
A LETTER addressed to the Rev. J. H. NEWMAN, upon soim Passages in his Letter to the Rev. Dr. JELF. Fourth Edition, 8vo., Is
REMARKS on a Letter from the Rev. W. PALMER, M.A Worcester College, Oxford. In 8vo., price 2s. 6d.
A LETTER on CATHOLIC UNITY, addressed to the Right HOP tin- Karl of Shrewsbury. In 8vo., Is.
Just published, the Second Edition, price 2s. 6d., cloth lettered.
The LIVES of St. ALPHONSUS LIGUORI, St. FRANCIS 1)1 (JIKOLAMO, St .JOHN JOSEPH of the CROSS, St. PACIFIC Ufi
-AN SEVERING, and St. VERONICA GIUL1ANA, whose '• 'anoni/ation took place on Trinity Sunday, 'JGth of May, 1839. Edited by the Right Rev. Dr. WISEMAN.
CHARLES DOLMAN, 61, NEW BOND STREET. 9
CONTRASTS; or, a PARALLEL, between the NOBLE EDIFICES of the MIDDLE AGES, and the Corresponding Build- ings of the Present Day, setting forth the present decay of pure taste. Accompained by appropriate text. By A, WELBY PUGIN, Architect. In 1 vol. 4to. Price £1. 10s. ; cloth lettered. The Second Edition, much enlarged.
This edition, which contains several new and additional illustrations both on copper and wood, has been carefully purged of all the original errors, and many seeming inconsistencies explained, and the text has also been considerably enlarged.
THE PRESENT STATE OF ECCLESIASTICAL ARCHI TECTURE in ENGLAND. By A. WELBY PUGIN, Esq. Illus trated with Nineteen Engravings on Wood and Sixteen on Copper. 8vo., price 9s., cloth. Republished from the Dublin Review.
THE ENGLISH CATHOLIC LIBRARY,
Being a Republication of some of the rare Controversial and Devo tional Writings of the 15th and 16th Centuries.
The First Volume consists of
A SEARCH MADE into MATTERS OF RELIGION, by FRANCIS WALSINGHAM, Deacon of the Protestant Church, before his change to the Catholic. Wherein is related how first he fell into his doubts, and how, for final resolution thereof, he repaired unto his Majesty, who remitted him to the L. of Canterbury, and he to other learned men ; and what the issue was of all those Conferences. Form ing a thick volume, crown 8vo., hansomely printed, price 8s.
The Second Volume, price 3s. contains two rare works, entitled, A SHORT and PLAIN WAY to the CHURCH, composed many years since by that eminent divine, Mr. RICHARD HUDDLBSTON, of the English Congregation, of the Order of St. Benedict ; to which is annexed King Charles II. 's papers found in his closet, with an account of what occurred on his death-bed in regard to religion ; and a summary of occurences relating to his miraculous preservation after the defeat of nis army at Worcester. Published by his nephew, Mr. John Huddleston, Priest of the same congregation. And
ERASTUS SENIOR scholastically demonstrating this conclusion, that (admitting their Lambeth records for true) those called Bishops here in England are no Bishops, either in order or jurisdiction, or so much as legal: in answer to Mason, Heylin, and Bramhall. By PETER TALBOT, Archbishop of Dublin, — first printed in IGG'J.
The Third Volume, price 5s., contains
A DIALOGUE OF COMFORT AGAINST TRIBULATION, made by the virtuous, wise and learned man, SIR THOMAS MORE, sometime Lord Chancellor of England, which he wrote in the Tower of London, Anno 1534.
A DIALOGUE OF CUMFORT AGAINST TRIBULATION, MADE BY AN HUNGARIAN IN LATIN, AND TRANSLATED OUT OF LATIN INTO FRENCH, AND OUT OF FRENCH INTO ENGLISH.
1ft CATALOGUE OF BOOKS.
Just 1'ublished, price 3s. 6d., cloth lettered,
THORNBERRY ABBEY.
A TALE OF
THE ESTABLISHED CHURCH.
Recently published, in 1 vol. 8vo., price 12s., cloth lettered,
COLLECTIONS TOWARDS ILLUSTRATING the BIO- GRAPHY of the SCOTCH, ENGLISH, and IRISH MEMBERS of the SOCIETY of JESUS. By the REV. DR. OLIVER.
The LIFE and INSTITUTE of the JESUITS. By the Rev. Father DE RAVIGNAN, of the Company of Jesus. Carefully translated from the Fourth Edition of the French. By CHARLES SEAGER, M.A., price Is. 6d.
Recently published, in Two Volumes Octavo, with plates, cloth let tered, price £i.
HISTORY of IRELAND, from the earliest Period to the Year 1245, when the ANNALS of BOYLE, which are adopted and embodied as the running text authority, terminate: with a brief essay on the Native Annalists and other sources for illustrating Ireland, and full Statistical and Historical Notices of the BARONY of BOYLE. By JOHN D'ALTON, Esq., rJarrister-at-Law, M. R.I. A., &c., &c., &c.
BRENAN (Rev. M. J., O.S.F.) "An Ecclesiastical History of Ireland, from the Introduction of Christianity into that country to the y-ar 1829. Dublin, 1*10. 2 vols., Svo.. cloth, 15s.
The ANGLICAN CHURCH, the CREATURE and SLAVE of the STATE. Being a refutation of certain Fuseyite claims advanced on behalf of the Established Church, in a series of Lectures delivered before the Academy of the Catholic Religion, by the Rev. P. COOPER, of the Church of the Conception, Dublin, Prebendary, &c. Svo. price 4s. 6d. boards.
The FLOWERS of HEAVEN; or, the Examples of the Saints, proposed to the Imitation of Christians. Translated from the French. In I vol., 18mo., cloth lettered, price 2s. 6d.
The SINNER'S COMPLAINTS to GOD; being Devout Enter tainments of the Soul with God, fitted for all States and Conditions of Christians, by the Rev. JOHN GOTHER. A new Edition, in 1 vol., 12mo., price 4s. 6d., cloth lettered.
The GARDEN of the SOUL, or Manual of Spiritual Exercises and Instructions, stereotype edition, Is., neatly bound in cloth.
The same, also in cloth, stiffened covers, for cheap distribution, at only lOd.
Approbation. — We, the undersigned, Vicar- Apostolic in the London District, approve of this edition of the Garden of the Soul, and recom mend it to the use of the Faithful.— THOMAS, Bishop of Olena, V.A.L.D.
Just Published, price One Shilling in cloth, or Is. 6d. bound in leather, THE OFFICE AND THE MASSES FOR THE DEAD;
WITH THE ORDER OF BURIAL,
From the Roman Breviary, Missal and Ritual in Latin and English. Handsomely printed, uniform with the Missil and Vespers.
CHARLES DOLMAN, 61, NEW BOND STREET.
THE YOUNG COMMUNICANTS, by the Authoress of "Geraldine, a Tale of Conscience," with the approbation of the Right Rev. D. Griffiths, V. A. L., 18mo. price 2s. cloth.
FATHER OSWALD, a Genuine Catholic Story, 1 vol. 12mo. price 6s. cloth lettered.
" This Story, as a Religious Novel, is well put together, and must not only prove interesting to those minds who seek Sacred Litera ture, but to the general reader, and we strongly recommend a perusal." — Blackwood 's Lady's Magazine.
A JOURNEY from LA TRAPPE to ROME. By the late Reverend Father MARIE-JOSEPH DE GERAMB, Abbot and Procu rator of La Trappe. 12mo. price 6s. cloth.
HISTORY of the LIFE of ST. JANE FRANCES DE CHANTAL, Foundress of the Order of the Visitation, collected from original Documents and Records. By the Rev. W. H. COOMBES, D.D. 2 vols. 8vo. price 9s.
A SHORT HISTORY of the PROTESTANT REFORMA TION, principally as to its Rise and Progress in England, in a Series of Conferences held by the most eminent Protestant Historians of the present and former times. Edited by the Rev. II. SMITH. 12mo. price 3s. 6d.
ILLUSTRATIONS of the CORPORAL and SPIRITUAL WORKS of MERCY, in SIXTEEN Designs, engraved in outline, with descriptive Anecdotes, in Four Languages, and a Sketch of the Order of Mercy, by a Sister of the Religious Order of Our Lady of Mercy. 1 vol. oblong 4to. Handsomely bound in cloth and lettered. Price 10s. 6d.
The JUVENILE COMPANION to the ATLAS, with some His torical Notes. 18mo., Is. 6d., cloth lettered.
This useful little work was printed for the use of the convent at Winchester, and will be found of great utility to all who are engaged in rudimental instruction.
A CATECHISM of the HISTORY of ENGLAND, by a Lady. 18mo., Is.
Lately republished, a new and very neat edition in 24mo., good type, of
The CATECHISM, or CHRISTIAN DOCTRINE; by way of Question and Answer, illustrated by the Sacred Text and Tradition.
N.B. This Catechism was composed by the Rev. A. Clinton.
A NEW SERIES of READING LESSONS, from words of Two Letters and upwards, for the use of the Catholic Schools. Price 5s. the set of Fifty-eight Lessons.
1* CATALOGUE OF BOOKS.
LIFE and TIMES of SIR THOMAS MORE, illustrated from his own Writings and Contemporary Documents. By W. J.WALTER. With Portrait. Small 8vo. 3s.
A GOLDEN TREATISE of MENTAL PRAYER, vith divers Spiritual Rules and Directions, no less profitable than necessary for all sorts of people. First composed by the Venerable Blessed Father PETER DE ALCANTARA, of the Seraphicai Order of St. Francis, beatified the 18th of April, 1622. Translated into English by Giies Willoughby. To which is prefixed a brief relation of the Life and Death of the same Father, written by Giles Willoughby, of the same Order and observance. 18mo. With a Portrait of the Venerable Author, and Engaved Title. 2s. 6d. cloth lettered.
Also, uniform with the above,
SOLILOQUIES ; or, the DOCUMENTS of CHRISTIAN PERFECTION, composed by the Venerable and Famous Father Paul of St. Magdalen (HENRY HEATH), of the Seraphic Order of the Friars Minors, at Douay, crowned with Martyrdom, at London, llth of April, 1643. Faithfully translated out of the Sixth and last Latin Edition into English, and published at Douay, in 1674, and illustrated with a Portrait of Father Paul. 18mo., with fine Portrait, and Engraved Title. 2s. 6d. cloth lettered.
RULES of a CHRISTIAN LIFE, selected from the most approved Spiritual Writers. By the Rev. C. PREMORD, A.M., L.L. Second Edition, revised and corrected ; and to which are added> " Letters on Matrimony — on the Choice of a State of Life — and on Monastic Institutions." In 2 vols. 12mo. 7s. cloth.
AN AMICABLE DISCUSSION on the CHURCH of EN GLAND, and on the Reformation in general. Translated from the French of the l{ Discussion Amicale," by the Right Rev. Dr. TREVERNE, Bishop of Strasbourg, by the Rev. W. Richmond. In 2 vols. 8vo. boards, £l.ls.
CONSIDERATIONS on the EUCHARIST, viewed as the Gene- ative Dogma of Catholic Piety, translated from the French of the Abbe Ph. Gerbet, by a Catholic Clergyman. In 12mo. price 4s. 6d. cloth lettered.
MERE YE ENGLANDE; or, the GOLDEN DAIES of GOODE QUEENE BESSE. 12mo. price 4s. 6d. boards.
GERALDINE: a TALE of CONSCIENCE, by E. C. A. A new Edition, 1 vol. foolscap 8vo. uniform with the Standard Novels, price 5s.
" Considered as a romance, or rather as a novel instinct with genuine poesy, the poesy of action and of feeling, rre confess that we no sooner get to the end of it than we immediately wish to begin it over again. Con sidered as a composition, we commend it heartily to the student of style the English is elegant and finished; is polished to the last delicacy of re- fined elaboration. These are great merits; but greater are behind. For as a book of principle and of sentiment we have not words sufficiently. to exprc&s our respect for a morality so pure and so exalted as tnat which it vry charmingly inculcates.— Oxford and Cambridge Review, Oct., 1845.
CHARLES DOLMAN 61, NEW BOND STREET. JJ
Just published, in 8vo. price 2s.
A BRIEF PLEA for the OLD FAITH and the OLD TIMES of MERRIE ENGLAND; when MEN had leisure for LIFE, and time to DIE; addressed principally to the Industrial Classes of his Fellow Countrymen and Women, by their sincere well-wisher, FRANK FAIRPLAY.
DID the EARLY CHURCH in IRELAND ACKNOWLEDGE the POPE'S SUPREMACY? Answered in a Letter to LORD JOHN MANNERS from DANIEL ROCK, D. D. In Svo. price 3s. 6d. boards.
LETTER from the EARL of SHREWSBURY to AMBROSE LISLE PHILLIPS, Esq., descriptive of the Estatica of Caldm-o and Addolorata of Capriana, being a Second Edition, Revised and Enlarged; to which is added the relation of three successive visits to the Estatica of Monte Sansavino in May, 1842. 8vo. price 2s. 6d. boards.
A MANUAL OF INSTRUCTIONS ON PLAIN-CHANT, OR GREGORIAN MUSIC, with Chants, as used in Rome, for High Mass, Vespers, Complin, Benediction, Holy Week, and the Litanies. Compiled chiefly from Alfieri and Berti ; with the approbation of the Right Reverend Vicars Apostolic. By the Rev. JAMES Joxi I. Beautifully printed in red and black type, in small quarto, price '2s. b'd.
APPROBATION.
To the Rev. James Jones. — " We approve of the Manual of In structions on Plain-Chant, or Gregorian Music, with the Chants, as used in Rome, for Higa Mass. Vespers, Complin, Benediction, Holy Week, and the Litanies, compiled by you chiefly from Altieri and Berti, and permit the use of it in our respective districts.
»J«Thomas, Bishop of Cambyso- AGeorge,Bp. of Tloa, V.A. Lane. D.
polis, V.A.C.D. ;Ajames,Bp. of Samaria, Coadjutor.
^Nicholas, Bp. of Melipota- ^Thomas Joseph. Bp.ot Apollonia,
inus, Coadjutor. V.A. Welsh D.
*Thomas,Bp.of'Olena,V.A.L.D.»J<Francis,Bp. ofAbydos, V. A.N.I). Ajohn, Bp. of Trachis,V.A. V.D. A William, Bp. of Longo, Coadjutor. 4<William, Bishop of Ariopolis,!>|<Charles, Bp. of Pella, V.A.W.D. V.A.E.D.
"September, 1845."
" A perfect vade-mecum for the Priest and the Choir, where the Grego rian chant is preferred, as it always ought to be, to the unauthorized variety which prevails in most of our chapels and churches. The book is very neatly, nay, beautifully printed. We augur for it a deservedly extensive sale."— Tablet, 25th October, 1845.
"This book ought to be in the hands of every priest ; and by him forced into the hands of every chorister in his church." — Dolman's Magazine for November.
THE HISTORY OF THE CHURCH, translated from the Ger man of the Rev. J. J. IG. DOLLINGER, D.D., Professor of Theology in the Royal University of Munich, by the Rev. EDWARD Cox, D.D. President of St. Edmund's College. To be completed in seven or eight volumes. Vols. 1 to 4 are published, price £ 1. 14s. in cloth.
14 CATALOGUE OF BOOKS.
SERMONS.
CATHOLIC PULPIT, containing Sermons for all the Sundays aud Holidays in the year. 2 vols., 8vo , 11s., bds.
SERMONS on various Moral and Religious Subjects for all the Sundays and some of the Festivals of the year, by the Rev. JAMES ARCHER, D.D. 2 vols., 8vo., .^1. is., boards.
SERMONS for FESTIVALS, and a second series of Sermons for every Sunday in the year, by the Rev. JAMES ARCHER, D.I)., 2 vols., 870., 12s.. boards.
FOUR MISCELLANEOUS SERMONS, by the Rev. JAMES ARCHER. D.D., forming one thin volume, 8vo., 2a. 6d., boards.
SERMONS on the GOSPELS for every Sunday in the year, by the Rev. JAMES WHEELER. 2 vols., 8vo., 12s.
SERMONS for the DIFFERENT SUNDAYS of the year and some of the Festivals, and on other important subjects, by the Rev. Thomas White, arranged from his MSS. by the Rev. JOHN LINGARP, D.D. 2 vols., 8vo., 18s. boards.
PEACH (Rev. Edward), A Series of Familiar Discourses for every Sunday and Festival of the Year. 2 vols., 8vo., boards, 10s.
THE VESPERS BOOK, for the USE of the LAITY. According to the Roman Breviary, with the Offices of the English Saints, and all the New Offices in their respective places. Newly arranged and translated by the Rev. F. C. HUSENBETH, with the approbation of all the Right Rev. the Vicars- Apostolic of England. Second Edition, price 4s., bound in coloured leather.
APPROBATIONS.
We approve of the " Vespers Book for the use of the Laity/' no\dy arranged and translated by the Rev. F. C. Husenbeth, and permit the publication and use of it in our respective Districts.
»J<William, Bp. of Ariopolis,
V
m, isp. .A.E.D
APeter Augnstin, Bp. of Sign,
V.A.W.D. >J«Thoma.s, Bp. of Cambysopolis,
V.A.C.D.
June 2 5th, 1841.
^Nicholas, Bp. of Melipotamus,
Coadjutor.
Fohn, Bp. of Trachis, V.A.Y.D. Thomas, Bp. of Olena, V.A.L.D. leorge, Bp. of Tloa, V.A.L.D. oinas Joseph, Bp. of Apol-
lonia, V.A. Welsh D. >J«Francis, Bp. of Abydos, V.A.N.D.
The NEW MONTH of MARY; or, Reflections for each Day of the Month, on the different Titles applied to the Holy Mother of God in the Litany of Loretto: principally designed for the Month of May. By the Very Rev. P. R. KENRICK. In 18mo., price Is. 6d.
THE DEVOTION OF CALVARY, or Meditations on the Passion of our Lord and Saviour Jesus Christ, from the French of Father J. CRASSKT of the Society of Jesus.
Done up in a neat wrapper, price One Shilling.
CHARLES DOLMAN, 61, NEW BOND STREET. 15
SYMBOLISM, OR, EXPOSITION' OF THE DOCTRINAL DIP- FERENCES BETWEEN CATHOLICS AND PROTESTANTS. As evidenced by their Symbolical Writings. By JOHN A. MOEHLER, D.D., Dean of Wurzburg, and late Professor of Theology at the University of Munich. Translated from the German, with a Memoir of the Author, preceded by an Historical Sketch of the State of Protestantism and Catholicism in German for the last hundred years, by JAMES BURTON ROBERTSON, Esq., translator of Schlegel's " Philosophy of History." In 2 vols. 8vo. price 14s. boards. Second Edition.
" MOEHLER' SYMBOLISM" is indisputably the most powerful defence of Catholicism that has appeared in modern times, and, as such, is deserving of the most serious attention. It also tends, at the same time, towards a mutual reconciliation of the two parties, by exposing unreservedly, though dispassionately, their differences on points of faith; the arguments being reduced, as it were, almost to a simple comparison of the authentic docu ments, of the different confessions. This celebrated work has already passed through FIVE Editions in Germany.
Just published, in three Volumes, price 10s. 6d. each, cloth lettered,.
THE FAITH OF CATHOLICS on certain Points of Contro versy, Confirmed by Scripture, and attested by the Fathers of the first five centuries of the Church. Revised and greatly enlarged, by the Rev. J. WATERWORTH.
CONTENTS.
VOLUME THE FIRST. — The Rule of Faith ; the Authority of the Church; the Marks of the Church, Unity, Visibility, Indefectibility, Apostolicity, Catholicity, Sanctity; the Roman Catholic Church; the Scriptures; the Church, the Expounder of the Scriptures; Private Judgment: Apostolical Tradition; the Councils.
VOLUME THE SECOND. — The Primacy of St. Peter and of his Successors; Baptism; Confirmation; the Eucharist; Discipline of the Secret; the Liturgies; Communion in One Kind; Sacrifice of the Mass.
VOLUME THE THIRD. — Penance, Contrition, Confession, Satisfac tion; Indulgences; Purgatory; Extreme Unction; Holy Orders; Celibacy of the Clergy; Matrimony; Relics; Invocation of Angels and Saints; Precepts of the Church; Fast of Lent; Ceremonies; Sign of the Cross; Holy Water, General Index.
The FLOWERS of PIETY, selected from approved sources, and adapted for general use. 48mo., cloth, Is.; roan, gilt edges, 2s.
The DIAMOND CATHOLIC MANUAL, containing Spiritual Exercises and Devotions, with the Ordinary of the Mass in Latin and English. 48mo., cloth, 10d.; roan tuck, or roan embossed, Is. 6d.
The DEVOUT COMMUNICANT, or Pious Meditations and Aspirations for three days before and after receiving the Holy Eucha rist To which is added, a method of visiting the Blessed Sacrament with fervent Prayers and Acts of Devotion. By the Rev. P. BAKEK, O.S.F. Price Is. (Jd.; bound in cloth, a new edition, in large type.
10
CATALOGUE OF HOOKS.
The MISSAL for the USE of the LAITY : With the Masses for all the Days throughout the year, according to the Roman Missal; and those for the English Saints in their respective places. Newly arranged and in great measure translated by the Rev. F. C. HUBEN- RETJI. Fourth Edition, improved, with a Supplement, containing the New Masses recently authorised for England. Price 5s. 6d., em bossed roan, gilt edges, and 7s. calf gilt*
APPROBATIONS.
We approve of the " Mis>al for the use of the Laity," prepared by the Rev. F. C. Ilusenbeth, and permit the use of it in our respective Districts.
§>hn, Bp. of Trachis, V.A.Y.D. homas, Bp. of Glenn, V.A.L.D. co.-e, Bp. of Tloa, V.A.L.D. homas Joseph, Bj». of Apol-
lonia, V.A. Welsh D. ^Francis, Bp. of Abydos, V.A.N.D.
^William, Bp. of
V.A.K.D. APetr-r Au«mstin, BD.
V.A.W.D. »J<Thornas, Bp. of Cambysopolis,
Y.Y.C.D. ^Nicholas Bp. of Melipotamus,
Coadjutor. January 12, 1843.
N. It.— The Missal may be had either with or without Plates, at the option of the Purchaser. Some copies are kept bound in the ancient Mo nastic Style of the Middle Ages, from designs by A. Welby Pugin, Esq. and adorned with brass corners and clasps in the same style; and also some are splendidly bound in rich velvet, with metal gilt corners and clasps.
ILLUSTRATIONS TO THE MISSAL.
Plates designed by A. Welby Pugin,
2s. the Set, containing — The Celebration of High Mass The Crucifixion
The Adoration of the Shepherds The Annunciation The Resurrection The Descent of the Holy Spirit.
N.B. — Copies are kept on Sale with an Illuminated Title in gold and colours, designed by A. W. Pugin, Esq., in every style of bind, ing.
Twelve plates by Overbeck, 5s. the
Set, or separately 6d. each, viz. The Nativity The Saviour seated, bearing the
Cross
The Death of St. Joseph The Assumption of the B.V.M. The Last Supper The Mount of Olives Jesus stript of his Garments The Crucifixion The Entombment The Resurrection The Ascension The Descent of the Holy Spirit.
DESCRIPTION of the CHAPEL of the ANNUNZIATA DELL' ARENA, or, GIOTTO'S CHAPEL, in PADUA. By Mrs. CALLCOTT, Illustrated with Twelve Drawings by the late Sir AUGUSTUS CALLCOTT.
This work was privately printed for the Author in 1839, and is now for the first time offered for sale, price 7s. 6d., in imperial quarto, both lettered.
CHARLES DOLMAN, 61, NEW BOND STREET. IT
DOLMAN'S CATECHISMS.
Just published, Price Sixpence,
A CATECHISM OF THE
HISTORY OF GERMANY. BY A. M. S.
IN THE PRESS.
A CATECHISM OF THE HISTORY OF FRANCE, BYA.M.S.
SEVERAL OTHERS ARE IN ACTIVE PREPARATION.
NOTICE.
%* Some vears back the publication of a SERIES OF HISTORICAL CATECHISMS was commenced with a Catechism of the History of England, published in 1840, after which the design was, from various causes, interrupted and delayed; but is now resumed with the intention of proceeding actively with the Series.
IN THE PRESS.
THE HISTORY OF SAINT BERNARD,
PART THE FIRST.
THE MONASTIC ORDER PREVIOUS TO ST. BERNARD.
BY CHARLES COUNT DE MONTALEMBERT,
Translated from the French by C. F. AUDLEY, Esa.
In Two Volumes, 8vo.
Just published in small Octavo, Price 4i., cloth lettered, illustrated with
fine Prints of St. Ignatius Loyola and St. Francis Xavier. The SPIRITUAL EXERCISES of St. IGNATIUS of LOYOLA. Translated from the Latin by CHARLES "SEAGER, M.A., with a Preface by the Right Rev. N. WISEMAN, D.D., Bishop of Melipo- tamus.
Now in course of publication, in monthly parts, price 2s. each, a new and elegant edition, in large quarto, of the
HOLY CATHOLIC BIBLE. Translated from the Latin Vulgate* Diligently Compared with the Hebrew, Greek, and other editions' in divers Languages. The Old Testament, first published by the English College, at Douay, A.D. 1609 ; and the New Testament, first published by the English College at Rheims, A.D. 1582 ; with useful Notes, selected from the most eminent Commentators and the most able and judicious critics.
BY THE REV. GEORGE LEO HAYDOCK.
Enriched with superb Engravings. Published with the approbation of the Right Rev. Dr. Scott, Bishop of Eretria and Vicar-Apostolic in the Western District of Scotland, and the Right Rev. Dr. Murdoch, Bishop of Castabala, Coadjutor.
The work will be embellished with splendid Engraving? on Steel, and will be completed in about Twenty-five Parts, at 2s. each.
CHARLES DOLMAN, 61, NEW BOND STREET. JUST PUBLISHED. DEDICATED TO His HOLINESS POPE Pius IX.
THE LIVES OF
THE FATHERS, MARTYRS,
AND OTHER PRINCIPAL SAINTS:
COMPILED FROM
ORIGINAL MONUMENTS AND OTHER AUTHENTIC RECORDS:
ILLUSTRATED WITH THE REMARKS OF JUDICIOUS MODERN CRITICS AND HISTORIANS,
BY THE REV. ALBAN BUTLER.
THE ORIGINAL STEREOTYPE EDITION IN TWELVE VOLUMES.
Including the Account of the Life and Writings of the Rev. Alban Butler,
by Charles Butler, Esq., and an Appendix containing copious General
Indexes, Chronological Tables, &c.
Handsomely Printed on Medium 8vo.t price ori<y THREE POUNDS, OR FIVE SHILLINGS PER VOLUME, CLOTH LETTERED.
The same, illustrated with above Forty Plates; (Fine early Impressions) ONLY THREE POUNDS TWELVE SHILLINGS,
The original edition of the LTVT.S OF SAINTS, written by the Reverend Alban Butler, was published, in different portions, between the years 1754 and 1760. The author died in the year 1773, having bequeathed all his manuscripts, and a valuable part of his library, to his nephew, Mr. Charles Butler, of Lincoln's Inn.
In the short account of the life of Mr. Alban Butler written bv Mr. Charles Butler, it is noticed that, at the recommendation of Doctor Challoner, then the Vicar Apostolic of the London District of English Catholics, Mr. Alban Butler curtailed extremely the matter intended to form the first volume of the SAINTS' LIVES, by omitting almost all the notes and some parts of the text.
This volume contained the Lives of the Saints in the months of Januarv, February, and March. It was generally and warmly approved ; and the approbation of the notes was so distinctly expressed, that the entire text and notes were permitted to remain in the subsequent volumes.
The whole impression of the Saints' Lives were disposed of in the life time of Mr. Alban Butler. A new edition having thus become necessary, His Grace Doctor Carpenter, the Roman Catholic Archbishop of Dublin, was pleased to undertake it, at the request of Mr. Charles Butler. It was published in the year 1780, and contained all the notes and other materials, which had been omitted in the preceding edition, and some, which Mr. Alban Butler had subsequently prepared. A new edition which followed Doctor Carpenter's throughout, was published in Edinburgh, in the year 1798, others followed. The best was published by Mr. Murphy, in 1813, and greatly surpassed all the former.
This edition, stereotyped by Mr. Murphy, was extensively circulated and approved of ; but of late years became so scarce that it was difficult to pro cure copies, even at prices considerably enhanced.
The stereotype plates, however, from which Mr. Murphy's edition was printed, being the property of the late James Kiernan, Esq., of Doctors' Commons, who, in great measure, if not entirely, had borne the enormous expenses and outlay in stereotyping this important work, have been recently sold by the executors of Mr. Kiernan to the present publisher, who is rherebv enabled to offer to the public a reprint of this truly valuable and
The LIFE and PASSION of OUR LORD JESUS CHRIST illustrated in Twelve Plates, engraved on steel from the designs of FREDERICK OVERBECK.
Proofs on India paper, price 10s. the set; single plates, Is. each. Plain prints, price 5s. the set; single plates, 6d. each.
LIST OF THE PLATES.
The Nativity -Jesus stript of his Garments
The Saviour seated, bearing the i The Crucifixion
Cross The Entombment
The Death of St. Joseph ! The Resurrection
The Assumption of the B. V. M. The Ascension The Last Supper The Descent of the Holy Spirit.
The Mount of Olives
Also a beautiful Engraving from the design of Frederic Overbeck, of the
DEAD CHRIST and the BLESSED VIRGIN, engraved by LEWIS GRUNER. Proofs on India paper, 4s.; plain prints, Is. 6d.
THE GOOD SHEPHERD, by Frederic Overbeck, engraved by LEWIS GURNER. Proofs on India paper, 3s.; plain prints, Is. 6d.
Just Published, the Second Edition, enlarged, price Is. THE CHILD'S PRAYER-BOOK, by a MOTUER.
Just Published, in two Volumes, 12mo., price 10s., cloth lettered,
TALES EXPLANATORY OF THE SACRAMENTS.
By the Authoress of GERALDINE, A TALK OF CONSCIENCE,
Containing
1. — The Vigil of St. Laurence. 2. — Blanche's Confirmation. 3. — The Sister Penitents. 4. —The Altar at Woodbank. 5. — Clyff Abbey, or the Last Anointing. £. — The Priest of Northumbria; an Anglo-Saxon Tale. 7. — The Spousal Cross.
11 The Tales are told with great spirit and elegance. The Narrative never falters ; and a spirit of the purest and most profound piety breathes in every word." — Dolman's Magazine, January.
IN THE PRESS.
A SELECTION of ESSAYS and ARTICLES from the " Dublin Re view," by the Right Rev. Dr. WISEMAN, Bishop of Melipotamus.
To form Two Volumes. 8vo. Subscribers' names received by C. DOLMAN, and all other Booksellers.
Published Monthly, Price ONE SHILLING.
DOLMAN'S MAGAZINE,
Edited by the Rev. EDWARD PRICE, Aided by occasional Contributions from
The Rev. DR. LINGARD, " Rev. DR. ROCK,
" Rev. M.A.TlERNKY,F.S.A.,F.R.S.
L. F. A. BUCKINGHAM, ESQ., C. E. JKRNINGHAM, ESQ.,
JOHN KEEGAN, Esa.,
C. KENT, ESQ.,
F. A. PALEV, ESQ..
SCOTT NASMYTH STOKES, Esq.,
W. TURNBULL, ESQ.,
And many others.
In consequence of the reduction in price, the first Four Volumes, bound
in cloth and lettered, may now be had for only ONE GUINEA, or 69.
per vein me frwratvlu.
20 C. DOLMAN'S CATALOGUE OF BOOKS.
DOLMAN'S M AGAZINE.— (Continued.} OPINIONS OF THE PRESS
"Without in any particular manner diminishing the character it has already acquired as a general magazine of light literature, Dolman is becoming month after month more and more peculiarly the organ of the Catholics of England. It has achieved for itself a very considerable share of popularity among the standard periodicals as a vehicle for literary entertainment and for literary re search ; it is now striving to bring the original intention with which it was manifestly started to a mature and visible development. This intention was clearly to render Dolman s Magazine the mouthpiece of our Roman Catholic (fellow-countrymen, and to do so with the most gentlemanly forbearance, and the most liberal toleration. Differ as we may on doctrinal points we respect a principle so much in accordance with the enlightenment of these times. And actuated by that principle, Dolman s Magazine must be singularly accept able to the religionists for whose behoof it is especially printed, and welcome, too, as an intelligent and superior periodical to those who have no ethical sym pathy whatever for the peculiar creed of the body spiritually subservient to the papacy." — Sun.
"Dolman's Magazine is the organ of the Catholics in England, and an abler or a more effective organ they could not desire." — Observer.
" We have remarked in the entire conduct of this organ of the Roman Catholics a spirit of real toleration, not merely in profession, but a gentle- ness and forbearance which would extend liberty of thought and deed to every other person and sect. Altogether this Magazine is highly creditable to those from whom it emanates, and by whom it is supported." — Critic.
"We need not commend the spirit which pervades, nor the literary excellence which distinguishes, this now established periodical. Both are acknowledged in its success, and rapidly-increasing circulation." — The Yorkshiremem.
4 'This periodical, though avowedly intended to promote the interests of the Catholic Church, is full of interest and entertaining matter, which ought to ensure it the patronage of the general reader." — The World, (Dublin.)
" Dolman's Magazine merits our unqualified approbation. It is a highly respectable and well-conducted, honest-avowed, Roman Catholic perio dical . " — Cambridge Advertiser.
" This well-conducted Catholic magazine continues to sustain its literary and theological character." — Cork Examiner.
" Dolman's Magazine is well conducted. The articles are all of them well written, and some of them of superior order." — Oxford Herald.
" This Roman Catholic Magazine appropriately falls in with the times. It blends theology with literature."— Britannia.
" We cannot refuse to accord it the high claim of literary merit to which it is so justly entitled. Its critical notices are written with ability, and in a spirit of candour worthy of imitation."— Waterford Mail.
' This talented Magazine preserves its reputation right worthily, and the writers evince great ability."— Exeter Post.
" Dolman's Magazine not only vindicates points of Catholic faith or prac tice, but makes a large and various provision for general readers."— Leeds Times.
11 Talented and interesting in the highest degree."— Liverpool Chronicle.
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