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Written  in  the  Catalogue  of  the  IMy  Sepulchre, 
NEW     HALL. 

&    . 


L   /y/ 


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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. 


80  (T(>e  Spiritual  6m*ctfiiCBi  of 


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. 


82  (ZT&e  H>ptrttttal  (£j*rctseg  of 


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. 


84  ciljc  Spiritual  Cjrmtfiea  of 

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]. 


^ptrttttal  (Sjrerciaefi  of 


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. 


88  C5e  Spiritual  (£rmteefi  of 


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 


90  (ZT&e  Spiritual  QZfmi&ts  of 

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 


94  Cjje  Spiritual  (Jfrerciccfi  of 


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 


98  Cbc  Spiritual  Artists  of 


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. 


102  GT&e  Spiritual  ftftmtts  of 

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 


114  CJje  Spiritual  (Eperctfiefi  of 

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.] 


132  C&e  Spiritual  6rmtfife6  of 

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!) 


134  GT&e  Spiritual  &rmi&t&  of 


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] 


137 


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.)'] 


158  Cfc  Spiritual  6j:mtecfi  of 

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 


£t.  3fg;nattufi  lopola,  159 

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."] 


160  (E&e  Spiritual  e^crrtsffi  of 

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.'] 


ttifi  lopola.  161 


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 


164  (T&e  Spiritual  6prrctfiC6  of 

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]  . 


168  <£fje  spiritual  e^ercisea  of 


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, 


170  {£f)e  ^ptrttttal  d^erdaea  of 

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 


178  C&c  Spiritual  (£j:mtfiea  of 

(/.  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.] 


182  dr&e  &trttttal  &tm&te  of 


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.] 


184  (T&c  ^spiritual  (Sjerders  of 

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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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! 
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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< 

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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. 


CATALOGUE     OF     BOOKS 


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.