A Treatise on the particular examen of conscience according to the method of St. Ignatius

ST. JOSEPH'S ASCETICAL LIBRARY.

EDITED BY FATHERS S.J.

NO. VII.

A TREATISE ON THE PARTICULAR EXAMEN
OF CONSCIENCE.

K»KH AMI-TON :

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A TREATISE

ON THE

Particular €ramen of Conscience,

ACCORDING TO THE METHOD

OF

ST. IGNATIUS.

FATHER LUIS DE LA PALM A,

Of the Society of Jesus.
AUTHOR OF THE " HISTORY OF THE SACRED PASSION."

JBitfj Preface ftp
FATHER GEORGE PORTER, SJ.

LONDON: BURNS AND OATES.
1873.

JUN 12 1952

PREFACE.

THE Treatise on the Particular Examen of
Conscience, by Father Luis de la Palma,
of the Society of Jesus, fully explains the
nature and the use of this Spiritual Exercise,
as it was taught by St. Ignatius in his book of
the Exercises.

Since the time of St. Ignatius, the Particular
Examen has been adopted to a considerable
extent, both by Religious and by persons in
the world, aspiring to perfection, and, very
generally, by the active Orders which have
sprung up since the time of the first French
Revolution.

It was to be expected that the nature and
true object of the Particular Examen would be
often misunderstood, and sometimes, the name
was given to an Exercise, as unlike the Parti
cular Examen of St. Ignatius as anything that
could be imagined.

Instances are not wanting, in which Religious,
making the General Examination of Conscience

VI PREFACE.

at midday and in the evening, were instructed
to write down all the faults of the morning
and the afternoon, and taught to consider such
noting down as the Particular Examen.

A more frequent mistake in the use of the
Particular Examen is the attempting to cover
too much ground. How often are Novices
found who make Humility the subject of their
Particular Examen, or Conformity to the will
of God, or Charity ? It is of the very essence
of the Particular Examen, that the subject-
matter should be limited and narrowed and
made as definite as possible. Not Humility
in general, but Humility in action or in word,
and that under some well-defined circumstances,
v.g., in word, in speaking to one's equals, or to
one particular person ; not Conformity to the
will of God in general, but Conformity to the
will of God in the matter of health, or in one's
occupations, or in one's Superiors ; not Charity
in general, but Charity towards such a one, in
word, never blaming him or finding fault with
him — these are fitting subjects for the Particular
Examen.

Humility in general, or Conformity in general,
or Charity in general, are as little suited for the
subject of the Particular Examen as Christianity
in general or Virtue in general. The efficacy
of the Particular Examen lies in the selection

PREFACE. Vll

of a definite, limited object, and in the exercise
of watchfulness over self, self-examination, con
stancy in purpose, frequent renewal of one's
resolution on this definite object. Happy should
we be if we could extend to the whole field
of our daily spiritual life this care and thought,
but human nature is not capable of bearing
such a strain, and therefore it is only attempted
where it can be easily endured.

For the same reason, experienced masters in
spiritual life teach us to select for the Particular
Examen such acts of virtue or such faults as
may be seen outwardly. Merely internal acts
more easily escape notice, and the soul is
harassed in endeavouring to follow them.
Advancement in virtue is rendered more easy
when the attention is directed to the outward
action, and it is traced up to its source and
origin.

To make this subdivision more intelligible
we will subjoin some examples, taken from
Nepveu's Spirit of Christianity (vide Appendix,

P- J33).

Lastly, a word may be addressed to that
large body of pious persons who shrink from
the use of the Particular Examen, complain
that it is irksome, and say that they find no
matter on which to exercise it. Those who
speak thus are for the most part persons of a

Vlll PREFACE.

good natural disposition, of an even tempera
ment, freed from any dangerous external
temptations, and not tried by any very arduous
duties. They feel no special attraction to fight
their way to exalted perfection ; they avoid
any deliberate faults ; their days are filled by
a succession of duties, and they hope to end
their lives in the same smooth and tranquil
course.

It cannot be denied that there are, especially
in inclosed Orders, many whose natural dis
positions, innocence of lives, and habits of
industry, protect them from serious dangers,
and render Religious life sweet and easy to'
them. They encounter no particular difficulties,
they are not exposed to any particular trials,
they may, without peril to their perseverance,
leave on one side this Exercise of the Particular
Examen, or any other corresponding to it.
But those whose vocation engages them in the
active service of their neighbours, who may
expect to see their Superiors frequently changed,
who may be removed themselves from place
to place, from one duty to another, who are
tempted by so many distractions, and sur
rounded by so many occasions of sin, who, in
one word, are called to live in the world and
not be of the world, must aspire to solid virtues,
virtues deeply rooted in the understanding and

PREFACE. IX

in the heart, virtues strengthened by habits
of self-examination and strict discipline, virtues,
in fine, acquired either by the Particular Ex-
amen or some similar spiritual exercise. Virtues
which rest on a less solid foundation, which
appear to be strong till they are put to the
test, virtues which survive as long as everything
around us favours goodness, virtues which are
found wanting in the first shock of real temp
tation, will not carry the Religious of active
Orders through the difficulties of their calling.
Here is the secret of many wretched apostacies,
of vocations abandoned, of falling away from
first fervour, of the prime of life — perhaps of
old age — wasted in tepidity and uselessness.
The cost of the spiritual edifice had not been
carefully calculated ; the foundations were not
laid deep and broad ; the irksomeness of con
stant vigilance, of unceasing efforts to bring
the natural man into subjection to the spiritual
man, was thought too great : and " the rain
fell, and the floods came, and the winds blew,
and they beat upon that house, and it fell, and
great was the ruin thereof."* Tantum proficies
quantum tibi ipse vim intuleris^ — " In propor
tion as thou dost violence to thyself, the greater
progress wilt thou make." Or as St. Ignatius

* St. Matt. vii. 27. t Imit. Christy cap. xxv., n. n.

X PREFACE.

expresses the same in his book of the Exercises,*
" Let every one reflect that he will make pro
gress in spiritual life, in proportion as he divests
himself of self-love, of self-will, and of self-
interest" — Cogitet enim unusquisquc, tantum se
profectum facturum esse in omnibus rebus spiritu-
alibus, quantum exiverit a proprio suo amore, a
propria voluntate et commoditate propria.

* Hebd. ii., De Reformatione Vitae. Versio autog.

CONTENTS.

Page

PREFACE v

Ck&p.

I. What the Particular Examen consists in. Its

difficulties I

II. From what causes the neglect of this Examen arises 10

III. The form or method of this Examen, beginning

with the resolve to be made on rising . . .19

IV. On the qualities requisite for a good purpose . . 34
V. Of two other qualities of a good resolution . . 40

VI. Of the care we are to take to put our morning

resolution into practice 45

VII. Of the times of this Examen, and the four additions

concerning it 56

VIII. The efficacy of this Examen 62

IX. The matter of the Particular Examen ... 69

X. Reply to certain objections to the above . . 75
XI. The manner and order of choosing the matter of

the Particular Examen Si

XII. Further instructions on the same subject . . 86
XIII. Examples of each vice to illustrate the division of

the Examen 90

Xli CONTENTS.

Chap.
XIV. Of the subject-matter of the Particular Examen

for such as are troubled with no vice in

particular IOO

XV. The matter of the Particular Examen for beginners 102

XVI . The matter of the Particular Examen for proficients 108
XVII. The matter of the Particular Examen for the

perfect 113

XVIII. Formula of certain meditations helping on this

Examen 115

XIX. The end of this Examen 122

XX. For whom is this Examen suited ? 128

APPENDIX.

Defects contrary to humility 133

Defects contrary to meekness . . . . . • J35

Various acts of contempt of the world .... 137

Various acts of mortification 139

TREATISE ON THE PARTICULAR
EXAMEN OF CONSCIENCE.

CHAPTER I.

WHAT THE PARTICULAR EXAMEN CONSISTS IN.
ITS DIFFICULTIES.

OUR holy Father St. Ignatius explains the
Particular Examen at the commencement of
the Book of Exercises in the following words —

The Particular and daily Examen, comprising three
times, adapted to rightly disposing ourselves, and
including a twofold examination.

The first time is in the morning, when one, imme
diately on rising from rest, should resolve to watch
himself in regard of some sin, or special particular
fault, of which he wishes to cure himself.

The second time is at noon, when one must ask
grace from God to remember the number of times
into which he has fallen into that sin or particular
fault, and to guard against it for the future. Then he
makes his first examination, requiring an account

B

2 What the Particular Examen consists in.

from his soul regarding the said sin or fault, how
often he has committed it through the several parts of
the day from the hour of rising down to the hour of
this exercise : afterwards he marks as many points in
the uppermost line of the annexed table. This being
done, he once more resolves to guard himself with
greater diligence through the remainder of the day.

The third time is at night, after supper -, the second
examination ought to be made through the several
hours of the day, from the former examination down
to the present; and in the same manner, having
recalled and counted the number of times one has
fallen, he will make an equal number of marks on the
second line of a table like the annexed one prepared
for the purpose —

D"
d~
d"
d-

d"
d

Its Difficulties. 3

Though we find some maxims respecting such an
Examen in the holy Fathers, and even in the Pagan
philosophers, no one ever propounded this practice
under the name of the Particular Examen, and no
one ever suggested the observations made by St.
Ignatius. Hence the Particular Examen may be con
sidered as peculiar to the Society, and we may believe
it was suggested to her Founder by the Holy Ghost,
Who is believed to have dictated the Constitutions,
and inspired the Exercises as a means to the perfect
observance of the Constitutions.

Following the footsteps of our holy Founder, we
may define, or rather describe, the Particular Examen
in the following manner —

The Particular Examen is a spiritual contest against
some particular fault, and comprises a purpose not to
fall, an anxious desire to keep this purpose, an exami
nation whether we have fallen, and a comparison
between different intervals (times), that we may dis
cover whether any correction has been obtained, and
to what extent, and that in this manner the fault which
mdst hinders us may be thoroughly uprooted, and the
virtue we stand in need of be implanted in our hearts.

This exercise is suited to every description of
persons, and to all seasons and times.

The preceding description gives us the nature of
the Particular Examen : it is a spiritual struggle or
contest ; and it assigns the causes of the exercise, the
material cause, the formal cause, the final or motive
cause, and lastly, the efficient cause.

The matter is some particular fault from which our
chief difficulties arise; or virtue opposed to it, the
B 2

4 WJiat tlic Particular Ex amen consists in.

virtue we most require. The form includes the reso
lution we made in the morning respecting the said
fault or virtue ; a special watchfulness throughout the
day not to fall into this fault, or to perform a certain
number of acts of the opposite virtue ; a self-
examination at noon and at night whether we have
fallen into the fault or exercised the virtue; a com
parison of periods of time, so that we may ascertain
our gain or our loss.

The end is the extirpation of this fault, or the
acquisition of the opposite virtue. Lastly, the efficient
cause is any human being, zealous for his advance
ment in virtue, who will devote himself to this
exercise.

I propose now to enter into all these points more
in detail. May God grant grace to my words, that I
may do justice to the value of this valuable exercise,
and may induce my readers to undertake it in great
earnestness, if they really desire to advance in the
way of perfection.

In the first place, it must be borne in mind that
this Examen is a contest against our faults. The
contest is a painful one, for it is fought out in our
own interior; it is a protracted one, for it ends only
with life; it is fought with risks, for few escape
altogether unhurt from it ; the victory is uncertain, for
unless God by His grace strengthen our weakness,
we shall certainly be overthrown and defeated in this
battle. St. Augustine says, "We are engaged in a
daily fight in our heart ; man contends single-handed
in his heart against a host. Avarice makes its sug
gestions ; lust makes its suggestions ; gluttony its

Its Difficulties. 5

suggestions ; the joys of popularity make theirs.
Suggestions assail him from all sides ; he refuses
himself to all; he answers all; he turns away from
all; he will not easily escape a wound from all his
enemies.""""

No one will deny that the paths of spiritual life lie
in the midst of a certain sweetness and confidence,
trust, hope, and even security. For what sweetness
can compare with the sweetness of conversing with
God ? What hope so precious as that which promises
the possession of the Divinity ? What security equal
to that of having God Himself for our friend and our
ally in war? At the same time it must be acknow
ledged, this most delightful path is rendered difficult
and rugged by the task of overcoming our faults.
" One thing," says a Kempis, " withholds many from
progress and fervent emendation, to wit, the dread of
the difficulty and the efforts of the struggle. For
those above all others make the greatest progress in
virtue, who most bravely attempt to overcome the
things that are most difficult and arduous to them.
For a man advances more, and deserves more
abundant graces in those matters in which he most
overcomes himself and mortifies himself interiorly, "f

This writer goes on to suggest the matter for the
Particular Examen — " Two things most conduce to
great correction: viz., to withdraw oneself with energy
from the objects to which nature is viciously inclined,
and fervently to pursue the good, which is most
needed by us." And he warns us of the difficulty of
the contest, "that the task of resisting our vices and
* In Psalm, xcix. I. + L. i., cap. xxv., nn. 3, 4.

6 What the Particular Examcn consists in.

passions is more severe than the heaviest bodily
toil." So that no one may be misled, and after
foolishly and presumptuously entering the arena,
throw away his shield and seek safety in flight.

Perhaps this explains why many persons begin the
contest of this Examen, but few persevere with it.
A vast host, and more than thirty thousand, went
forth under Gideon against the Madianites. But
when this force came in sight of the enemy, two and
twenty thousand, overcome by fear, returned to their
homes. Of the ten thousand left, a great number,
unable to endure their thirst, cast themselves on their
knees, and putting their mouths to the stream,
quenched their parched throats with copious draughts.
Only three hundred contented themselves with the
water they caught in their hands as they passed
along. And those only who satisfied their thirst in
moderation would the Lord admit to share the victory
over the enemy.

May God open the eyes of those blind persons
who do not see that what befell Gideon's soldiers daily
happens to them. For many there are who gladly
buckle on their armour to do battle with the enemies
of the soul ; but fly away, scared and conquered
by the difficulty. When they are in the presence of
the enemy, and the combat is about to commence,
they are overcome by the thirst after temporal goods,
they bend their knees to the ground, they turn aside
to worldly concerns, they wish to quench their thirst
in the waters of Egypt, though not all the cisterns of
Egypt shall satisfy them. Of these craven soldiers,
some who had put their hand to the plough of perfec-

Its Difficulties. 7

tion have gone back to the world and its follies;
others, indeed, remain in the Religious state which
they had embraced, but have none of its spirit — they
lack the courage to fight the battles of the Lord, but
they choose to wear the livery of His soldiers.

Of the former class, some were led to the world by
the foot of pride;* for, vanquished by the vanity of
their hearts, they shrink from ignominy, they fly
ill-treatment, the lowliness of Christ they shun, and,
after aiming at great and high thoughts, they fall
headlong into the precipice of endless shame. Others
of this class were seduced by the concupiscence of the
jlesh. After abandoning the army of God, they sit
down with their wickedness before the flesh-pots of
Egypt, they stain the white garment of the soul with
their sins of lust, they destroy their beauty, they
tarnish their glory, they — like unclean animals —
wallow in their own mire. Others, enslaved to other
vices, look again towards the world and turn back.

All, having consecrated themselves to the heavenly
warfare, recoil from the contest ; they dread the fight
with themselves, with their passions, with their sins.
Though false to themselves, these soldiers, having left
the ranks of the brave and returned to their homes,
do not inflict much injury on their comrades ; they
cease to shock, by their unworthy conduct, those who
persevere manfully. Hence God of old commanded
that when the people went forth to war, those who
lacked courage should be excluded from the army,
and the captains addressed every band — " What man
is there that is fearful and fainthearted ? Let him go
* Psalm xxxv. 12.

8 What the Particular Examcn consists in.

and return to his house, lest he make the hearts of his
brethren to fear, as he himself 'is possessed 'with fear •."*

Of the fainthearted, however, not a few who shrink
from battle remain with the army ; and though, with
their comrades, they have taken the oath to destroy
the passions which stand in their way, they still keep
up a friendship with their vices and passions when
they neglect the Particular Examen. These persons
would fain reconcile the flesh and the spirit, vice and
virtue ; they wish to give something to the spirit and
something to the flesh ; they will not deny their
passions always, they will sometimes let virtue carry
the day. Such persons may be likened to Issachar,
the son of Jacob, regarding whom the holy Patriarch
prophesied — "Issachar shall be a strong ass, lying
down between the borders. He saw rest that it was
good ; and the land that it was excellent. And he
bowed his shoulder to carry, and became a servant
under tribute"^

The cudgel cannot prevent the ass from taking his
mouthful, once he has found his way into the green
meadow. The ass will obey his master, but when the
occasion offers he will follow his own bent. Such are
they who fear to attack their vices. They seek rest,
and they prefer rest to fighting. They lie down
between the borders, that is, between the borders of
the spirit and the flesh; and, as they prize peace,
they are willing to pay tribute to both, that so they
may escape contending with either. The tribute they
pay to the spirit consists in certain penitential deeds,
certain mortifications and exterior observances ; for
* Deut. xx. 8. f Gen. xlix. 14.

Its Difficulties. 9*

the most part they discharge these with a bad grace,
and gain little by them. The tribute they pay to the
flesh consists in anxieties concerning worldly and
temporal matters, excessive attention to matters-
which concern not their state, unceasing restlessness,
and remorse of conscience. What liberty of spirit
can the soul enjoy which is burdened with such
heavy tribute, and, lying between the borders, serves
two masters ? Such a one is so far a spiritual man as.
outwardly to obtain the reputation of being such ; he
is so far an interior man that without a teacher he can
discourse on conscience matters. He is familiar with
the word " Particular Examen," but he knows nothing
of its virtue. For as this exercise is very effectual
and chases away sloth, these persons can never
understand the nature and efficacy of the Examen,.
unless they change their dispositions and reduce to
subjection their disordered thoughts and desires.
Persons of this description often cause much mischief
in Community life to the fervent. For the soldiers of
God who aspire to a truly spiritual life, and even to
perfection, do not care to waste their strength in the
pursuit. When, then, they watch their cowardly
brethren, who in deeds and wrords profess to have
found peace without any such severe struggles ; when
they hear that the perfection at which they aim is not
inconsistent with a desire for honour, for self-ease, or
with the flight of those things which wound self-respect
or self-ease, or with the enjoyment of small gratifi
cations, how easily the valiant soldier may lend
himself to such vile models !

io From what Causes

CHAPTER II.

FROM WHAT CAUSES THE NEGLECT OF THIS EXAM EN
ARISES.

THIS neglect arises from three causes. The first
is that the soul is contented with a low degree
of virtue, and does not aspire to high perfection.
Such a one neglects the Examen, because it does not
fall in with the view which he proposes to himself,
for he is not really anxious to correct his lesser
faults.

The second is that the soul, though anxious for
higher perfection, despairs of attaining it; he con
siders the rebellion of his nature, the strength of his
passions, the force of his evil habits, and the
hindrances arising from his occupations, and hence
he loses heart, and imagines he cannot with ten
thousand men resist the enemy who encounters him
with twenty thousand; therefore he lays down his
arms and sues for peace.

The third is that the soul, though eager for the
attainment of perfection, and though free from diffi
dence, does not employ every means, but such only
as are easy and more agreeable to his disposition.
Therefore he prefers prayer and contemplation to the
mortification of his passions, and he would sooner
devote two or three hours to recollection and union
with God, than give half an hour to the Examen. He
will pretend that the liberty of the spirit is restrained
by these repeated self-examinations, and he will think

the neglect of this Examen arises. 1 1

that it is better to be drawn sweetly to union with
God than to bend his thoughts vigorously to the task
of the Examen.

By what words, or by what considerations, can we
more effectually rouse those who tamely acquiesce in
a low degree of virtue, and induce them to turn their
eyes to the higher perfection of interior life placed
within their reach by the grace of God, than by those
addressed by St. Jerome to the noble virgin Demetrias,
encouraging her, zealous as she was, to advance to
gain the summit of virtue.

" Men are never satisfied with some progress in the
pursuits of the world ; shall we be satisfied to have
made a beginning in virtue? In earthly pursuits we are
full of eagerness, and we only grow cold when there is
question of Heaven. In matters of trifling moment
we overflow with zeal, and are only indifferent
regarding the loftiest objects. We ought to blush
when we see the zeal and the care with which men
seek to perfect themselves in knowledge. The thirst
for literary excellence is not quenched by years ; nay,
I may say, with a worldly writer, it grows with
advancing age. The thirst for riches is insatiable ;
the craving for wealth knows no limits. Objects
which must perish so quickly are sought so unceas
ingly. And we yield to a sluggish indifference, and
do not care to obtain divine knowledge, heavenly
riches, immortal glory ; the riches of the interior life
we scarcely deign to look upon, and if we touch them
ever so lightly we imagine ourselves sated. Far other
wise is the invitation given by Divine Wisdom to Its
banquet. 'They that eat Me shall yet hunger, and

12 From what Causes

they that drink Me shall yet thirst'* No one is ever
filled at this banquet ; no one is palled with satiety.
The greater the desire and appetite for this food, the
more shall be given. Our Lord says in the Gospel —
' 'Blessed are they who hunger and thirst after justice,
for they shall be filled'^ He would have us hunger
and thirst after justice, that we may be filled with the
reward of justice hereafter. Let us attend to the
force of His words. We are to crave after justice as
the starving man craves for food, or one dying from
thirst craves for a draught."

These are the words of St. Jerome, and it would not
be easy to adduce more urgent reasons or more
striking comparisons as a reproof to tepidity — " He
who shuns perfection and contents himself with
mediocrity, gives a proof that his soul has never
tasted the heavenly food; for as St. Gregory Nazi-
anzen says, if you wish to attain mediocrity, you must
aim at the highest."

Let us now turn to the second class. These persons
desire perfection, but they have given up all hope of
attaining it. For this disease we shall prescribe a
remedy devised by Galen, the prince of physicians,
and an illustrious teacher of Ethical Philosophy. In
the first of the three books which he composed on the
discovery and cure of the diseases of the soul, he
recommends a method for the correction of faults
very much resembling that prescribed by St. Ignatius
in his Particular Examen ; and he exhorts his readers
to contend against their vices with all their strength,
though the victories they will obtain may not be
* Ecclus. xxiv. 29. t St. Matt. v. 6.

the neglect of this Examen arises. 13

thought as much of as those of Hercules, Achilles,
and other noted warriors. He encourages them to
hope that by persevering in the contest they may
secure that perfect health which they aspire to.
Galen assigns two hours for this exercise, one in the
morning the other at night : in the morning the good
resolution must be formed, at night the self-examina
tion must take place. Suppose, for instance, you wish
to curb your anger or any other passion. On waking,
you will think of the occasions which may arise during
the day, and you will reflect that a man endowed with
reason should not give way to the same impulses as
dumb brutes, and allow himself to be ruled by them,
and you will firmly exact from yourself a resolution to
avert such a disgrace. At night, before retiring to
rest, renew this purpose and count up the number of
times you have fallen.

But some on account of old age, others on account
of faults which have become inveterate from long
indulged habits, may despair of achieving a complete
victory, and perhaps, as -they cannot secure everything,
may renounce the hope of securing anything. The
wise physician writes as follows for them — "Let no
one be deterred from attempting to improve himself,
though even he be fifty years old and think himself
marred by a vice which is not incurable or irreparable.
For no one in sickness would give in to his sickness
because he was fifty years old ; nay, he would employ
every remedy in his power to regain health, though he
might be convinced he could never be as strong as
Hercules." In the same way let us not be deterred
from attempting to improve our souls, though we may

14 From what Causes

be persuaded we shall never reach the perfection of
the Wise Man. Nay, let us hope confidently we may
even reach this point, if from the beginning we watch
over the correction of ourselves such as we are. At
least we can make sure of one point ; we shall be
most anxious not to be wholly deformed as was the
body of Thersites. For, had we had the opportunity
before our birth of meeting Him Who presided over our
destiny, and had He refused our entreaty for a most
robust and vigorous body, we should certainly have
besought Him to grant us a body in the second, or
third, or fourth degree of vigour. If we could not
have the strength of Hercules, we should be pleased
to have that of Achilles ; and if we could not have his
we should be contented with that of Ajax, or Diomede,
or Agamemnon, or Patroclus ; and if we could not
have the strength of any of these, we should be con
tented with that of any illustrious hero. In the same
way, I imagine, he who cannot obtain the highest
excellence of mind, will aspire to be placed in the
second or third, or even fourth rank. What I recom
mend is not a thing which is impracticable, to those
at least who are willing to prove themselves and give
it a serious trial for some length of time.

Galen, a Pagan teacher, merely guided by the light
of reason, to our confusion instructs us and opens
the paths of perfection, which so many Christians
enlightened by the teaching of the Gospel refuse to
see. He exhorts us to undertake a contest with our
strength, which we, though armed in the power of
divine grace, alas ! recoil from. Not without a
certain modesty he bids us, as we enter the arena,

the neglect of this Examen arises. 15

yield precedence to those who having received greater
succours from the Creator of all things, and being
mounted, as it were, on swifter steeds, won the goal
more happily ; and at least to strive to follow these
men and secure the laurels of virtue to which we may
aspire. He says we must make great account of this
degree, though it be not the highest; and we must
consider ourselves privileged, if at any cost we can
attain it. Grant then, that you are not called to the
perfection of a St. Ignatius, a St. Francis Xavier, or so
many of our great men, but know that one of the
most effectual helps by which these holy men proved
themselves superior to all earthly affections was this
very Particular Examen, about which I am writing ;.
and do you make use of the same means, and follow
closely, if you cannot rival, these heroes.

I must now address a word to the third class, who
really aspire to perfection and are not tempted to
despair of its attainment, but shrink from this battle
with their passions, and betake themselves to the
more quiet and genial exercises of prayer, contem
plation, divine love, union with God; in fact, bury
themselves in the very love of Christian perfection.
But is it true that we can enter into the land flowing
with milk and honey without first waging a fierce war
against its inhabitants and destroying them by the
sword ? There are some paintings of priceless value
which were executed with very little pains and labour.
And there are some souls living in union with God
without any internal struggle of their passions, who
may be compared unto Benjamin, of whom it is
written — " The best Moved of the Lord shall dwell

1 6 From ivhat Causes

.confidently in him : as in a bride-chamber shall he abide
all the day long, and between his shoulders shall he
rest."* A naturally happy temperament, solitude,
the absence of dangerous occasions, or the special
favour of God giving Himself to His creature, may
have obtained for them the sweetness of internal
peace, abundance of devotion, and the sensible
presence of their Spouse, without being obliged to
encounter their spiritual foes in deadly fight. But,
.generally speaking, virtues grown in the midst of such
delights are frail and delicate ; and they do not
flourish unless supported and preserved by the same
soil which gave them rise. And, therefore, virtues of
this description do not befit men of our Society,
" who," according to our holy Founder, " must aim
at the attainment of true and solid virtues, whether
they receive many or few consolations. "t Now those
virtues only deserve to be called solid which are
acquired in war with the opposite vices, and by the
acts which belong to them. These virtues do not
depend on internal consolations, nor do they vanish
before the fury and storms of temptations, or in the
presence of dangerous occasions. These virtues are
truly Apostolical virtues, such as the heralds of the
Gospel ought to possess. For though the couch on
which the soul reposes with her God be flourishing,
yet " threescore valiant ones of the most valiant of Israel
surround it, all holding swords and most expert in war:
every man's sword upon his thigh, because of fears in the
7iight"\ Such as these valiant ones should be the

* Deut. xxxiii. 12. + Summ., reg. 22.

I Cant. ill. 7, 8.

the neglect of this Examen arises. 17

warriors whom God has stationed in the Church to
guard those souls who are invited to the repose of
contemplation. They should be equipped with virtues
acquired in manly conflict, waged while some of the
souls intrusted to their guidance rest peaceably in
God ; by their own experience must they be trained
to forestall the wiles of the enemy, to withstand his
onset, and to keep faithful watch and ward, lest the
spouses of Christ be disturbed in this their repose and
godly quiet. Now, if the care of such souls as are in
close union with God demand that the ghostly Father
and Master be trained by experience in the conflict
with vice, how much more will he not need it, to be
enabled rapidly to pass from place to place, to scour
divers provinces for the direction of others, to deal
with affairs of every description, to dwell amid ser
pents and dragons, among so many occasions, not of
distractions and of inward dryness only, but of grievous
falls. This is the reason which urged our holy Father
Ignatius to special accuracy and minuteness in his
treatise on this practice, seeing it was most befitting
and proper to his sons. Nor did he act thus with a
view to our inculcating it on others whose spiritual
welfare concerns us, but in order that we, whose chief
and main end is to devote ourselves to the salvation and
perfection of our own souls, should become familiar with
the use thereof. If we but duly consider this end,
and at the same time advert to those uprisings of
nature we are ever and anon liable to, the source of
which is in the violence of our passions, or the force
of habits contracted in the world, or in the distractions
arising from multifarious occupations and engagements,

1 8 The neglect of this Examen.

and in the numberless temptations that spring there
from, or else, in the defect of devotion, in dryness at
prayer, we shall be convinced that for each and all of
these reasons, they who have constant dealings with
men, and are bound to show them the way of salva
tion, both by word and example, must, unless they
wish to run themselves into danger, be endowed with
solid, well grounded — I had almost said adamantine-
virtues, which have been invigorated by a lengthened
conflict; that the model of such should be the returned
captives of Israel, '•'•who with the one hand did their
work, and with the other grasped a sword"* since it is
incumbent upon them to wage war on the vices of
others and on their own passions.

To sum up this chapter, we may then say, that the
Particular Examen is a kind of war against vices
which must never be suspended, whether from faint
heartedness or fear of difficulties, or from our resting
content with a certain mediocrity of virtue, or from
despair of attaining perfection, or through our taking
up other practices more congenial to our tastes. It
remains for us to unfold the original plan traced by
St. Ignatius ; to wit, the form thereof, and the matter
(which is the vice to be uprooted, or its opposite
virtue), the times and other circumstances.

* 2 Esdras iv. 1 7.

The Form or Metliod of this Examen. 19

CHAPTER III.

THE FORM OR METHOD OF THIS EXAMEN, BEGINNING
WITH THE RESOLVE TO BE MADE ON RISING.

THE form or method of the Particular Examen
may be brought under four points. First, every
morning at rising we must make a firm purpose con
cerning the vice we are combatting, or the virtue we
are striving after. Second, we must take care during
the course of the day to carry out this purpose. Third,
we must call ourselves to account for the shortcomings
into which we may have fallen. Fourth, we must
compare days and weeks together, so as to take the
measure of either our progress or decline. The first
point of this exercise — the first step therein, so to
speak, is the morning resolution, concerning which
our holy Father writes as follows — " The first time is
in the morning when, as soon as we rise, we should
resolve to keep strict guard over ourselves in the matter
of the sin or evil habit we wish to correct"

Hereon, we may observe, first, that by a resolution
or purpose is meant a steady determination of the will
concerning something difficult, a purpose liable to
contradiction or opposition in its fulfilment. For in
easy things, a simple motion of the will is enough, its
consent is all that is needed for the completion of the
work. But in what is more difficult, to will alone
does not suffice, but the constraining power of the will
needs bracing up, and it is this which properly is
called a purpose or resolution. The Apostle in
c 2

2O The Form or Method of this Examen.

treating of virginity makes this distinction between
simple volition and purpose; for he speaks in different
terms of a father who gives his daughters in marriage,
and of one who endeavours to keep them from the
nuptial couch. Of the former, as what they have to
do is easy and conformable to natural inclination, he
says — " If any man thinks that he is behaving himself
unseemly towards his virgin daughter in case she should
pass the flower of her age, and if it must needs be so, let
him do what he will, he sinneth not if she marry" *
But of the latter class, as their task is in no wise easy,
he says — "He that standeth steadfast in his heart, having
no necessity, and hath power in respect of his will, and
hath determined this in his own heart, that he will keep
his virgin daughter, shall do well." \

Thus may it be seen that he terms an arduous
resolve, demanding serious deliberation and steadfast
performance, a determination, which is just what St.
Ignatius calls a resolution. To this may we deem that
the Psalmist alludes when taking into consideration
the frailty of our nature, the revolt and resistance of
the appetite, he speaks as follows of the observance of
God's commandments — " / have sworn and have stead
fastly purposed to keep Thy righteous commandments" %

As you see, not only did he steadfastly purpose,
but he swore. Whence it may be inferred that the
Psalmist came to that resolution after he had been
made aware of the difficulties in the fulfilment of
these righteous judgments. These same difficulties
meet us in the Particular Examen. We declare war

* I Cor. vii. 36. f I Cor. vii. 37.

± Psalm cxviii. 106.

The Form or Method of this Examen. 21

against that vice which troubles us most. The first
step to be taken in this war is to send a challenge
to the foe, in other words, to make a resolution
against it.

Second, it is to be observed that such a resolution
is the end of prayer, of our meditation, of the general
examen, while it forms the starting-point of the
Particular Examen, as was noticed heretofore. For
in the method of our holy Founder, the end and aim
of prayer is to stir up the will, as is plain throughout the
first Exercise of the "Three Powers." That the end
of these motions and affections is to be good resolves,
is evident from the colloquy of the Exercise, where it
is said — "/ will further call myself to account, asking
what / have hitherto done for Christ worthy of remem
brance, what / am willing, or what 7 ought to do"
What means this last clause — " What am / willing, or
what ought I to do ?" Naught else but the resolution we
should make. The same appears no less unmistake-
ably from numerous other passages, which show that
the sole aim of the Exercises is to elicit the resolve
to reform our conduct, for God's greater glory. This
too is the end of the general examen, the fifth and
last point of which is concerned with the purpose of
amendment. The reason of all this is obvious, seeing
that the end of all these Exercises of St. Ignatius is
none other but a godly life and the sanctification of
our soul. Now the main source of a godly life and
of sanctification, is practically a good purpose. Hence
the aim and outcome of these Exercises can be naught
else but this resolve. Fitly then does the author of
Ecclesiasticus warn us to set great store by a good

22 The Form or Method of this Ex amen.

resolution — "Let the good counsel of thi?ie own heart
be steadfast" Bind thyself by a steadfast purpose
of performing that which thou hast rightly devised.
"For nothing is more precious to thee than #."* In
other words, nothing can be of greater advantage.
He at once proceeds to prove this point, showing
that such a purpose secures and directs all our
doings — "Let truth go before thy every action, and a
steadfast counsel before every decd"-\- In other words,
delude not thyself, but in all thine actions carry out
thy resolutions. Now as it is to this performance of
what has been resolved upon in the Exercises that
the Particular Examen is directed, it starts with the
resolution which is the goal of all the other Exercises.
Thus may we perceive the connection and inter
dependence of the several Exercises. Meditation
and the general examen tend to the formation of a
good resolution; the Particular Examen ensures its
fulfilment. Herein, too, may we appreciate the
dexterity and profound insight wherewith St. Ignatius
leads on souls to perfection.

At the very beginning of his work, he prescribes a
scrutiny of our sins and usual defects by the general
examen, in order that we may attain the knowledge
of our actual state and progress, and discover by
what passions we are more violently urged on, what
are the inclinations which more vehemently bear us
along, what evil habits we are most prone to, to what
vices we most frequently yield. He next presents
meditation as a means of self-improvement, and of
making resolutions to uproot our vices, and of
* Ecclus. xxxvii. 17. t Ecclus. xxxvii. 20.

The Form or Method of this Examen. 23

implanting in their stead the opposite virtues. And
that each resolution may be effectually reduced to
practice, he will have us to wage war on each vice
singly.

He maps out the plan of this war, which is to
make a particular resolution against the predominant
vice ; when we fall, to take courage ; as is the wont
with wrestlers, to renew our purpose until we have
utterly worsted the foe. What more easy, or sweeter,
could be devised as a stay to our weakness, than to
warn us not to lose heart, even though we be damaged
in the conflict? What more fitted to stir up our
fervour than to arise after a fall, and to renew the
struggle with no less ardour than if we had never
been worsted ? What method could be devised more
conformable to our nature and to man's want, than to
meditate in order to come to a resolve, to resolve in
order to a practical fulfilment, to fulfil one's purpose
with a view to habituating one's self to well-doing, to
destroy by such habit the evil opposed to it ? Thus
it is obvious that this practice of making a purpose is
of immense efficacy, while its mildness is no less so ;
that it supports our frailty and maintains us in our
struggle against vice in a happy medium between two
extremes, which being extremes, cannot but make us
deviate from the path of virtue.

These two extremes are indiscreet fervour and
languor, both of which tend to make us weary of
that constant renewal of our purpose required by this
exercise. As regards indiscreet fervour, some folks
are transported by so vehement an emotion, as to
deem it enough for them to make but one resolve

24 The Form or Method of this Examen.

against a vice, or passion, in order to be wholly rid of
any further disturbance; they will never feel the
temptation to anger, after having once for all resolved
to practise meekness, and not to yield to passion;
they will never break forth into murmuring and
grumbling, when they have once determined to
renounce the vice. What, then, is the consequence ?
When they relapse into these faults, they grieve, and
torment themselves at being made aware of their
weakness, and at discovering that what they fancied
they had accomplished still remains to be done.
Thus do they betray their utter ignorance of the way
to extirpate vice and to implant virtue. They think
that it is to be done at one stroke, even as a statue of
molten brass takes shape the instant it is cast into
the mould. They want their ailments to be cured
forthwith, and, as it were, by a miracle, in a single
instant. Bleeding and cathartics they despise; they
wish to pass without an interval from sickness to
perfect health, without undergoing any curative treat
ment. They seek to fly without wings, to scale a
tower without ladders, to clear at one bound the
course of all the virtues. Therefore are they ever
sticking to the starting-post, at the same distance
from the goal. An error held by some in days of
yore was, that the victory over our passions could
reach to a kind of apathy, or insensibility, whereby
the soul is so steadfastly grounded in virtue that on no
occasion whatever could the mind deflect, be it never
so little, from the straight path of right, but rather
would it with unruffled calm, and without struggle, be
wholly addicted to virtue. But this was a day-dream

The Form or Method of this Examen. 25;

of men brought to vanity in their reasonings, con
founding the time of conflict with that of rest and
recompense, and attributing to this period of warfare •
what belongs to the life of bliss. Though this figment
has long since been exploded, we still meet with
many who order their lives as if they were passionless.
They make no effort to extirpate their evil habits, or
to contract good ones by the appropriate acts ; but
flatter themselves that they have demolished their
passions, as was the fate of the Philistine giant, at a
single stroke.

This fond fancy is not only profitless ; it is, more
over, harmful in several ways. First, the violence
these people do themselves is ofttimes prejudicial
to bodily health. Now, want of health, especially,
with beginners, not uncommonly proves a formidable -
obstacle to perfection, in that it fills the soul with
fear and grief, and at the very time that the body
needs severe and rigorous treatment, we have to show
greater indulgence to that domestic foe, on account
of its ailment. Further, it is a usual artifice of the
devil to inspire an exaggerated fervour, in order that
excessive rigour may degenerate into laxity. "You
yourselves have had experience," says St. Bernard tO1
his brethren, "how some (to your confusion be it
said), who at the outset could not be kept back
(such was the vehemence and ardour with which
they were impelled onwards), have at length sunk to •
such a depth of sloth that, to use the words of the
Apostle, 'After having begun with the spirit, they
are now absorbed in the flesh.'"*

* Serin, xxxiii. on the Canticles.

26 The Form or Method of this Ex amen.

An indiscreet fervour in subjugating our passions
is wont to bring on bodily ailments, which in their
turn engender self-indulgence and softness. Besides
which, the virtues which owe their origin to this
headlong violence, are not of the temper to be relied
upon in occasions of trial. For as a stone upheld
by sheer force in the air, when let go, falls with no
less impetus than had it not been upheld, so the
passions which are not subdued by opposite habits,
but are violently checked, will be found to be no
less lively and vigorous than at the beginning. For
as nought that is violent can endure, it must needs
be that this violence will come to an end. Wherefore,
when the soul, tired out, slackens in its effort, it finds
itself after all as imperfect as if it had never made a
beginning. The devil has at this point another weapon
in reserve — the temptation, that is, to grievous despair.
For even as a wayfarer who strives to reach to the
summit of a lofty mountain, but, having thoughtlessly
chosen the path which to him seemed the shortest
and most direct, loses heart at finding his strength
overtaxed by the obstacles he meets with, and think
ing there is no other road, gives up the ascent in
despair and returns to the level plain ; so, too, do
they who have set themselves the task of ridding
themselves forthwith of their passions, and of practis
ing in all perfection the virtues they have determined
upon but a moment since, when coming to the reality
they discover that it is more than a match for them,
lay down their arms, deem perfection an impossi
bility, and return to the common beaten track. This
temptation is not unlike what St. Ignatius mentions

The Form or Method of this Examen. 27

in his Fourth Rule on Scruples — " The enemy is wont
to watch craftily what manner of conscience each soul
has, whether it be rough-grained or delicate. If the
latter, he strives to render it more delicate, and to bring
it to an extreme degree of anxiety, in order that when he
has cruelly disturbed it he may deter it from all spiritual
progress. For instance, if he finds a soul that yields
to no sin, whether mortal or venial, that shrinks (so to
speak) from the very shadow of any wilful transgres
sion ; as he cannot reproach it with any real sin, he
endeavours to make it perceive sin where there is none,
as, for example, in so?ne word or passing thought}''
What is his aim ? It is to render the conscience so
delicate, as wholly to destroy it. For the soul, finding
it cannot avoid what it falsely deems to be sin, falls
without misgiving into real sins. The enemy follows
an opposite method with such as are gifted with a
looser conscience, as St. Ignatius proceeds to show
in the same rule. "He strives, on the other hand,
to render a lax conscience still more lax, to the end
that, having heretofore made light of venial faults, it
may daily grow more careless and unconcerned about
mortal sins."

Such, then, is the artifice of the enemy. He
strives to push every one to the side to which he
finds him to have a leaning, in order to land him
in an extreme. He makes use of this stratagem in
the very matter of good purpose wherewith we are
dealing. For if he come in contact with an ardent
soul eager to subject its passions to reason, to
uproot its evil habits, he spurs it on while running
full tilt, and urges it to attempt to complete its under-

28 The Form or Mctliod of this Ex amen.

taking within the brief space of an hour. If, on the
contrary, the soul be torpid and diffident, he intensifies
this torpor, and endeavours to bring to pass that it
should not make one good resolve throughout the
year. We must, then, hold fast to what St. Ignatius
lays down in the following Rule — " In order to
advance in the spiritual path, the soul must ever
tend to the opposite of that to which the enemy
strives to drag it. So that if he endeavour to make
the conscience still more lax, we should make it
more strict, and relax it when he tries to bind it
too tightly. Thus, by keeping aloof from the dangers
of either extreme, will the soul abide in tranquil
medium and in a state of safety." We may here,
in passing, call attention to St. Ignatius' extraordinary
prudence, which shines forth in this rule. For to
the slothfully inclined we must uncompromisingly
prescribe that they follow after fervour, and make
their conscience more strict. We must, indeed, guard
against the extreme of an excessive fervour ; but the
danger of such as these falling into it is very remote.
No so with those who lean to an excessive strictness.
Not that we are to advise them needlessly to follow
a lax and tepid conscience (this were too dangerous
a counsel for our corrupt nature) ; they are to be told
to avoid the extreme, and to establish themselves
calmly and securely in a medium state. The Latin
version quoted above, in prescribing for such a certain
relaxation or laxity, clearly means that they are to
be kept from either extreme, not that they are to be
driven into an opposite one. This is plain from the
wording of the Spanish original, which is literally as

The Form or Method of this Examen. 29

follows — "If the enemy strive to make the conscience too
lax, he should make it more strict ; if the enemy strive
to make it too strict, so as to draw it to an extreme, the
soul is to try to establish itself in the middle, so that it
may be wholly at peace" But what is this middle
state ? It is fervently to resolve against, and manfully
to resist, the vice we are contending with.

We presuppose all along that this conflict is to be
an enduring one, since death alone can bring undis
turbed peace. Nor in so protracted a struggle can
we fail to receive wounds which must be healed by
penance. And the contest will have to be renewed
by fresh purposes against the enemy that has laid us
low. Such is the way to subdue our vicious habits,
to get rid of our perverse inclinations ; not indeed by
smothering them at one effort, that were impossible,
but by gradually weakening them, bearing patiently
with their uprising, and beating back their assaults
with earnestness.

In the other extreme are to be found those who
never have any fixed or settled purpose, but whose
spiritual progress is wholly limited to certain inward
devotions and consolations, and some outward austeri
ties or penalties ; for the rest, they give themselves up
to the guidance of their inclinations, and are carried
away by the torrent of their evil habits. Souls such
as these may never hope to attain real or solid virtues
and true detachment of heart, which in our miserable
fallen state cannot be acquired without violence and
conflict. Now, where this cannot be shirked, there
must needs be a resolution, which, as we have
observed, requires a resolve. Now a resolve, as we

3O The Form or Metliod of this Ex amen.

said heretofore, is but a bracing up of the will to a
struggle with some difficulty repugnant to our natural
inclination. Since, then, to lay down one's arms is
to avow a defeat, the same may be said of one who
desists from making a resolve; for, like one who is
worsted, he gives his ghostly foe an opportunity of
putting forth all his strength, and of winning a victory.
For he that makes a resolve withstands his vices, for
it is by this the struggle begins. He, then, that does
not make any resolution (who may be called a pur
poseless man), as well as he who persists not in his
resolve, yields without a struggle to his antagonists.
Rightly is it asserted by the author of the Imitation
of Christ, that " the origin of every evil temptation is
instability of soul."* He calls an evil temptation that
which overcomes the soul and obtains its purpose. A
temptation which does not succeed, but which the
will rejects, is not evil, but advantageous to him who
gains a victory over his enemy. The origin of our
disasters and of the victory of the tempter is instability
of soul, or not keeping to our resolve. The same
author sets this forth in a very apt similitude — " For,"
says he, " as a ship without a rudder is tossed to and
fro by the waves, so is a slothful man who keeps not
to his resolution tempted in manifold ways." No
comparison could more aptly fit the case of a soul
assailed by temptations, which are like the waves of a
raging sea. u They mount up to heaven, and go down
even to the depths "\ The security against shipwreck
is in the rudder, for as St. James says — "Behold ships,
althought they be so great, and are driven by fierce winds,
* Book i., chap, xiii., n. 5. f Psalm cvi. 26.

The Form or Method of this Examen. 31

yet are they turned about with a very small rudder
whithersoever the desire of the helmsman willeth"* It
is with this that the pilot steers the ship, ploughs the
waves, makes a stand against the winds, and surmounts
the raging billows. Now, what a ship's rudder is in
a storm, gives us to understand what a firm purpose
does for one under temptation. For if he will but
stand to it, he steadies himself, governs his actions,
and defends himself from the waves of temptation
which beat against his resolution. Should the ship
lose its rudder, shipwreck is inevitable. So does a
soul without resolution yield to temptation. All that
we have set forth in this chapter may be made clear
by this one comparison, which, at the same time, sets
forth the way wherein we are to wage war on our vices.
We must make resolutions, and that constantly, nor
deem the battle over after we have formed our
purpose, as if our passions were forthwith brought
under, and our evil habits overcome. For like as
neither the rudder, nor the cunning of the pilot, nor
the labours of the crew ever on the alert, can avail to
hinder the vessel from being continually tossed and
from shipping seas; like as a ship cannot be still amid
a raging sea; as a captain cannot reasonably expect that
his passengers will, in rough weather, go through their
voyage without sea-sickness; as it is ever necessary for
the pilot to keep his eyes fixed on the compass, and
his hand to the helm, especially when the winds are
high, if he really intend to reach the port he has set
out for — the same holds good of our spiritual navi
gation. For though a firm resolve be in the truest
* St. James iii. 4.

32 The Form or Method of this Examen.

.sense the rudder of our soul, by means of which,
under the inspirations of divine grace, we are to make
'.the harbour of virtue, yet does it not calm the tumult

• of our passions, nor, owing to our frailty and heedless-
ness, hinder our craft from leaking at several points,
so that we must needs renew our purpose, and lighten

-our vessel by means of repentance.

We may find another no less apt illustration in the

.great tidal rivers ; unless their waters be kept confined
within their banks, they will overflow and destroy

-crops, the hopes of a future harvest, cattle, flocks,
forests, men, and whole cities, and will overwhelm
whatever they meet in their course. Our passions,
unless checked, do us no less harm. Now, that which

• opposes their violence, is our resolution to go counter
.to them. This it is which, like a bank or earthwork,
deadens and holds their violence in check. And even
.as the rivers already mentioned are not deprived of
their destructive force by the precautions taken against
it, but are ever in conflict with those who, by raising
banks or by other contrivances, impede their overflow
and confine them within their bed ; as, too, we must
never cease from strengthening the obstacles we put
in their way until the might of their tempestuous
waves are broken, and they be securely kept within
limits — thus are we to control our passions, as they
are far more pertinacious, nor to be subdued by one
resolution, but by repeated purposes persevered in
until our will is ready to forego what is forbidden,

. and to rest content within the boundaries of what is
virtuous and lawful.

It is thus obvious that our war against our vices

The Form or Method of this Examcn. 33

must begin with a resolution, and likewise that such
resolution does not deprive our evil habits of their
strength, nor prevent them from warring against us,
and from striving to overthrow our resolution. In
this twofold conflict we must, therefore, take it for
granted that our resolve will not render us invulner
able, and that we should not lose heart when stricken
by the foe. This is, in substance, the advice of the
author of the Imitation of Christ, who on the first
point observes — " Let us strive as much as we like,
yet shall we fail slightly in many things." * On the
second, he says — " If he that makes a firm purpose
falls short, what will that man do who seldom or
feebly purposes ?"t

* Book i., chap, xix., n. 3. *f Book i., chap, xix., n. 2.

34 On the Qualities requisite

CHAPTER IV.

ON THE QUALITIES REQUISITE FOR A GOOD PURPOSE.

TO bear fruit, it is requisite that a resolution have
(i) a determinate matter; it demands (2) discre
tion in order to be effectual ; (3) steadfastness, lest it
be easily set aside ; (4) humility, so as not to lean on
its own strength; (5) daily increase that it may attain
the summit of perfection.

To begin, then, we must not rest satisfied with vague
and general resolves, as were that of keeping God's
commandments, or of striving after the perfection
proper to our state, but as the author of the Imitation
of Christ aptly warns us — "We must ever purpose
something definite.""- It must be such as to be
distinctly realized by the understanding. We are
next to make a return on ourselves to inquire whether
we really do fulfil what we purpose, and add thereto
an examen as to whether we have fulfilled it. For as
men's actions are concerned with determinate and
individual objects, indefinite purposes can have no
fulfilment, unless they be restricted to something in
particular. Hence the Apostle saith — "/ therefore so
run, as not uncertainly; so fight /, as not beating the air "\
For of a truth, he is beating the air and runs aimlessly,
\vhose purposes are indefinite and general.

Next, the resolution must be discreet — proportioned,
'chat is, to our actual powers of body and mind. " Seek

* Book i., chap, ix., n. 3.
t I Cor. ix. 26.

for a Good Purpose. 35

not what is above thee"* is the warning of the Holy
Ghost. For even as a traveller to a far off country,
first sets before him the land he intends to reach, and
then maps out a direct and well defined road to be
kept to from the outset to the term of his journey,
and having once started makes use of prudence and
caution lest he exhaust himself by overhaste, or linger
on the road by being too slow ; and then divides his
journey into daily stages of so many miles or leagues ;
the like holds good of the matter now under treat
ment. Here too, after determining in particular
what are the actions we undertake to amend, those
especially with which we have to make a beginning,
we must next have recourse to discretion, and fore-
caste the accidents and difficulties of the path on
which we are about to enter, and take in hand forthwith
some less difficulty which is within reach, nor out of
proportion with our present disposition. More of this
anon, when we shall have come to the object of this
kind of examen, and shall explain why the conflict
with a single vice, and the striving after one virtue
requires to be thus minutely divided into parts. For
though all our hopes must rest on the aid and almighty
power of God, which is well able mightily and swiftly
to overcome all difficulties, yet is it the wont of His
Providence to order all things sweetly. To these two
qualities must be added a third, to wit — our purpose
should be steadfast, and not liable to waver. This
steadfastness regards both the time when we resolve,
and the moment of execution. Some resolutions are
so faint at the very outset, that it is obvious they
* Ecclus. iii. 22.

D 2

36 On the Qualities requisite

cannot be lasting, but are wanting in strength to cope
with temptation. Let each one observe in what wise
men usually resolve to increase their gains, and to
avoid future loss, and determine to shape on their
model our strivings to diminish our vices and to grow
in virtue. This is the aim of the admonition of the
Wise Man — " If thou call upon wisdom and bow down
thy heart to knowledge, if thou seek her like money, and
dig for her as for treasures, then shalt thou understand
the fear of the Lord, and shalt find the knowledge of
God." * Money is sought after with anxiety, and
treasures are dug up from the bowels of the earth
with toil ; these are in a measure needed for the
acquisition of spiritual store. Feeble resolves are like
the purposes of sleepy people, or of the same kind as
those formed by the sluggard, who, disputing with his
pillow, does nought but softly turn on the other side.
To such as he doth the Holy Ghost say — " How long
wilt thou sleep, thou sluggard? When wilt thou arise
from thy slumbers ? A little more sleep, yet a little
slumber, a little folding of the hands to sleep :"t Like
as the will of the sluggard is not what it seems to be,
so neither do such resolutions find their fulfilment in
action, for after manifold and magnificent purposes
the man grows old in a deplorable plight. Let then
your resolves be steadfast and high-minded, lively,
and conceived in great fervour when you make them.
But this steadfastness is no less needed when the
time comes for action. A falling short on this head
may have a twofold origin, either in the feebleness of
judgment, or in the faint-heartedness of the will. By
* Prov. ii. 3, 4, 5. t Prov. vi. 9, 10.

for a Good Purpose. 37

the former, I mean that which causes us to withdraw
from what we have proposed, though no fresh
motives, or sufficient ones, occur to us. I have dealt
with this more fully in part i., book ii., chapter xxxi.,
of the Spiritual Path.

St. Ignatius holds up this failing to reproof where
he says — "If a?iy one hath chosen aught that can be
changed, with due mctJwd and order, apart from all bias
of the world, and of the flesh (apart, that is, from all
carnal or worldly motive), he has no reason for
reversing his choice, but should rather strive to advance
more and more therein."* This failing arises, likewise,
from the faint-heartedness of our will in the case,
when the resolution still endures, but is broken at the
time of execution, and when the soul shrinks within
itself on beholding the difficult)-. Of these has
Solomon meetly written, "The sluggard desires, and
desires ;z<?/."t He desires when making his resolution,
he withdraws from his desire when he becomes aware
of the difficulty attending it. He desires while as
yet he has nothing to do, but he desires not when the
work has to be taken in hand. He desires when
pondering the beauty of virtue and its rewards, but
desires not when he finds that this flower is hedged
round by thorns. Thus does it come to pass, as
Solomon bears witness, that his desires and purposes
vanish in thin air, "Like clouds and winds without rain
is whoso boasteth himself and keeps not his promises."^

* "Introduction to the knowledge of the objects of election,"
point iv.

t Prov. xiii. 4.
t Prov. xxv. 14.

38 On the Qualities requisite

"Meetly," says Venerable Bede, "is he called a
sluggard, who would reign with Christ, and will not
strive with Christ, who takes delight in the reward,
but flinches from the conflict when commanded.
Concerning such does St. James say, " He is a double-
minded man, unstable in all his ways."* And Eccle-
siasticus — " Woe be to double hearts . . . and to the
sinner that goeth two ways"\ For such a one goes
two ways, that of perfection he resolves upon, and
the way of his lusts, wherein he really walks. He
goes by the former in design and purpose, but in the
latter by deed and performance. It is as if two souls
dwelt within a man of this sort ; and, in truth, he has
a twofold tendency; the one inclining him to what is
perfect, the other to imperfection and evil. While
endeavouring to follow both, he halts in either path.

There is but one remedy for him who suffers under
this ailment; it is to consider attentively the term
and end of his ways, and not to be deterred by
difficulties, for "Narrow is the way that leadeth unto
life."% Of the other way, it is written, "There is a
way that scemeth right unto a man, but the end thereof
are the ways of death." § The rigour of God's judg
ments may spur the slothful man into action, as the
Psalmist bears record of himself — "/ remembered
Thy judgments of old, O Lord, and comforted myself "\\
St. Ambrose observes hereon— "Unless each one be
grounded, and trained by the examples under the law,
and believe the judgments of God to be sure, he will
soon turn aside from the law." The judgments God,

* St. James i. 8. t Ecclus. ii. 14.

J Matt. vii. 14. § Prov. xvi. 25. || Psalm cxviii. 52.

for a Good Purpose. 39

as executed from the beginning of the world, are
hidden from none, those that remain to be executed
at the end will be made manifest "By this remem
brance," says the Psalmist, " have I comforted myself"
which means, in St. Augustine's view of this passage—
I have been roused and stirred up. For this remem
brance is a powerful inducement to break through
difficulties, be they what they may. To conclude,
then, we must steadfastly resolve, and courageously
perform, after the example of him who exclaims — " /
have sworn and have steadfastly proposed to keep Thy
just judgments"* Showing by his oath the steadfast
ness of his resolve, as St. Augustine explains it —
" For he calls that an oath which he had steadfastly
proposed by a holy vow. For the soul should be as
firm in the observance of God's righteous command
ments, as it ought ever to be in keeping to the oath
whereby it has pledged itself."

* Psalm cxviii. 106.

4O Of two other Qualities

CHAPTER V.

OF TWO OTHER QUALITIES OF A GOOD RESOLUTION,

THE fourth requisite is that the resolution be
humble, which contributes in no small degree
to its stability. For like as the solidity of a building
rests on the foundations thereof, so does the stability
of our purposes rest on humility, which is the ground
work of every virtue. We frequently fall short of our
resolves through timidity and distrust, both of which
obstacles arise from our comparing the difficulties we
have to overcome with our own strength, not with
that of God and of His gracious aid. If God's help
be at hand, what can we resolve upon that we shall be
unable to perform. As the author of the Imitation
of Christ says — " The resolutions of the just are
grounded rather upon God's grace than on their own
wisdom. In it do they constantly put their trust,
happen what may. For man proposes, but God
disposes; nor is a man's way in his own power."*
It is a mark of a humble resolution if help be sought
in prayer, meditation, pious reading, the invocation of
the Saints, in penances, and temporal trials, and such
like, for, being the tokens of humility of heart, they
greatly avail to obtain God's help. For God it is-
" Who resists the proud, but gives grace to the humble "\
On the other hand, they that rely on their own
strength come to experience what the Psalmist says
of himself — "As for me, I had said in my prosperity \
* Book i., chap, xix., n. 2. - t St. James iv. 6.

of a Good Resolution. 41

/ shall not be moved for ever. . . . Thou didst hide
Thy face from me, and I became troubled"*

A humble resolution is not on that account pusil
lanimous ; rather does it embrace whatever it intends
with God's help to overcome. Although the soul is
well aware, and with the Apostle exclaims, "Iknou*
that there dwells not in me, that is, in my flesh, any
good"\ yet is it convinced that He Who has given it
to will, will also grant it to do. Wherefore, with the
same Apostle does it say — "Forgetting the things
which are behind, and stretching forth unto the things
that are before, I press toward the mark for the prize of
the heavenly calling of God in Christ Jesus. ."J It
should, therefore, be a settled principle with such as
are desirous of making progress, that they are to put
on the armour of humility, and daily to stir them
selves up to an increase of perfection, which is the
last quality of a good and steadfast resolution, and
most necessary for all that follow after perfection.
For as we read in the Imitation of Christ, " The
measure of our progress is in direct proportion to our
resolution."^

We may perceive a great and manifold diversity in
this regard among those that strive after virtue. Some
there are who, with heroic fortitude, aspire to what is
most perfect, and the greater their progress the more
does their path seem to stretch out before them.
Others aim, as St. Ignatius puts it, but at "attaining
a certain degree, wherein their soul may find m/."||
This is but to lead the common ordinary life, free

* Psalm xxix. 7, 8. t Rom. vii. 18. J Phil. iii. 13, 14.
§ Book i., chap, xix., n. 2. || Annot., 18.

42 Of two other Qualities

from all reproaches of conscience, and hence with
hopes of salvation. Another set aspire not even to
this, being conscious to themselves of hidden failings,
and resting content with the name and repute of
goodness and honesty, which causes them carefully
to avoid whatever might lower them in the esteem
of their fellows.

Each of these classes presents in its turn divers
subdivisions and shades of difference ; still, for every
one does the maxim we have just now quoted hold
good, " The measure of our progress is in direct pro
portion to our resolution" Whoso aims high makes
rapid progress in grace, while he that rests content
with his poverty remains poor. From the beginning
of one's conversion to the term thereof, our advance
ment is wholly made up of resolutions, more or less
perfect. He, then, that is desirous of advancing must
endeavour to push forward his resolutions, in order
that they may tend to a yet more excellent way.

To state briefly what we have hitherto said on the
formation of resolutions, I beg and pray them who
have recently entered on the path of righteousness to
gird themselves to keep the commandments and
precepts of the Lord, with the resolve of a manful
and steadfast soul, that (without any vow or oath)
they may, with the Psalmist, be able to say — " I have
sworn, and have steadfastly purposed, to keep Thy
righteous judgments" Let beginners, and such as are
taken up with ridding themselves of their faults,
determine to chastise their bodies, to subdue their
rebellious passions, so that reason may govern appe
tite, that the day may dawn and the day-star which

of a Good Resolution. 43

is clouded and often extinguished by the pleasures
of the flesh and the allurements of sense, may arise in
their hearts. Look at Daniel — " He purposed in his
heart that he would not defile him self with the portion of
the King's meat, nor with the wine he drank"* For
though the King had appointed them a daily pro
vision of the King's meat, and of the wine he drank,
he so prevailed with the prince of the eunuchs that,
as he had purposed in his heart, he took no other
food than water and pulse. Thus, too, Solomon,
when he strove to acquire virtue — " I thought (i.e., I
resolved) in my heart to withdraw myself from wine,
that I might acquaint my soul with wisdom, and might
avoid folly, till I might see what was good for the sons
of men." \

They that have made progress should resolve to
comply with the light from on high, and with the
divine inspirations, so as to " discern what is the will
of God, good, and well-pleasing, and perfect "\. and to
order their doings by that light, according to that of
Wisdom — " / loved her above health and beauty, and
chose to have her rather than light, for her brightness
never wanes." § The perfect, in other words, such as
are wholly detached from all things created, and lifted
up above them in order to be united with God, and
to enjoy Him alone, should say, with the Psalmist —
" Whom have I in Heaven but Thee? And beside
Thee there is none on earth in whom I delight. "\\ For
a soul detached from things created, by prayer and
contemplation is united to its Maker; wherefore the

* Dan. i. 8. t Eccles. ii. 3.

J Rom. xii. 2. § Wisdom vii. 10. || Psalm Ixxii. 25.

44 Other Qualities of a Good Resolution.

Psalmist forthwith adds — "As for me, to ding to God
is good for me, to put my trust in the Lord my God"
that is, in the one and only God. But as pure love
is proved by works, from this love do flow works not
private merely, but public, and the soul that is stable
in its purposes, and laden with the fruits thereof,
finds itself urged to declare before all the people the
wondrous doings of God. For the Psalmist, having
said that he clings to God, and that his trust is placed
in Him alone, continues — " That I may tell of all Thy
works, that is, Thy perfections, in tJic gates of the
daughter of Zion"

Such are, in a few words, the steps by which we
are to advance in our resolves. Each purpose must be
accompanied by works corresponding to its appro
priate degree, until we have reached the summit of
perfection. This will suffice for the first part of the
Particular Examen, the morning resolution, to wit.
Now pass we to the second part, that is, to the
care wherewith we are to reduce this resolution to
practice.

Our Morning Resolution. 45

CHAPTER VI.

OF THE CARE WE ARE TO TAKE TO PUT OUR
MORNING RESOLUTION INTO PRACTICE.

next part, or the second point of the
_L Particular Examen, now comes under conside
ration, and it is, at the same time, its main end, to
wit — that the purposes we form in the morning
concerning the uprooting of vice, and the implanting
of virtue, and which, for the sake of greater efficacy,
we restrict to some one vice, or virtue, in particular,
be put into practice. It were useless to propose what
is never performed; and his labour is fruitless who
strives to please God only with his will ; he deludes
himself who, making little of the fruit of good works,
rests satisfied with the flowers of good desire. He
who planted a fig-tree in his vineyard, came not to
seek flowers, but fruit, and as for three years he had
found no fruit, he ordered it to be cut down, saying,
"Wherefore cumber eth it the ground '?" Not that we
are to infer that no account must be made of the
flowers of good works; rather should we earnestly
strive after them, and set great store by them, not
only because of the intrinsic beauty wherewith they
delight us, or the savoury smell which refreshes (such
being the fruits of good purposes, by the very fact of
their being formed) ; but mainly, because of the
promise of the delicious fruits accruing from the
works to be done, which are contained in these
purposes as in their germ. The trees, in early spring,

46 Of the Care we are to take to put

put forth buds, and are covered with blossoms, many
of which, owing to the violence of winds, rains, and
frosts, disappoint the hope of the planter. Thus, too,
does our soul clothe itself with verdure, put forth
blossoms in plenty, and under the genial breezes of
divine grace, teem with good desires; of which few
only attain the maturity of actual performance. Let
the flowers of good purpose bloom luxuriantly, lest
there be a dearth of the good works which are to
spring therefrom. But whoso at early morn carefully
gathers the dew of the divine inspiration, and
abounds in good purposes, must proceed cautiously
as the day speeds on, and endeavour to make the
good purposes formed in the morning fructify. This
care is the most important part of the Particular
Examen, without which it might be said of us — "/«
the morning it flour is heth and springs afresh; in the
evening it is cut down and withereth"* This failure of
our morning resolutions, and their so frequently
coming to naught at their very outset, may be
ascribed to two causes. To their object, on account
of the greater or less difficulty we meet with in their
performance ; and this obstacle is met by our fervour.
Or it may be attributed to the person who makes the
resolution, who, through heedlessness, becomes un
mindful of his purpose, so that, unwittingly, and by
the force of habit and of natural inclination, he is led
away from his resolve ; and this is to be remedied by
our carefulness. The Apostle sets forth this twofold
caution in the words — "In diligence not slothful ; in
spirit fervent " \ It is a part of such diligence not to
* Psalm Ixxxix. 6. f Rom. xii. n.

our Morning Resolution into Practice. 47

forget our resolution of the morning ; and by fervour
of spirit we are enabled to perform it. Diligence
makes us beware of the occasions of the sin we
propose to correct, fervour helps us to maintain our
innocency when an unavoidable occasion presents
itself. Diligence will make us familiarly acquainted
with such considerations as help us to the virtue we
aim at ; fervour will, by means of them, invigorate the
will. For as boiling water rises, despite the force of
gravitation, and drives away the flies that approach it,
so too is the soul enabled, by its fervent desires, to-
counteract the dead weight of its carnal propensities,
and to set aside, without difficulty, harmful sugges
tions. But to attain this much, it is requisite that
this inward fire be not newly kindled, but that it
habitually burn; and diligence will feed it with meet
considerations, as with fuel, and by means of medi
tation, as with a bellows, will direct into such a blast
as to enlighten the mind thereby, and inflame the
will to earnest performance. Carelessness and luke-
warmness being thus got rid of, the soul becomes
diligent and fervent ; for without these qualities, this
Examen will hardly avail it aught. Yet. if we look
more closely into the subject, this twofold means may
be reduced to one, to wit, to our resolution in the
morning; not, indeed, a resolution either languid or
wavering, but a lively, effectual, and fervent purpose,
proceeding from a genuine desire to overcome the
vice we are attacking, and of acquiring the opposite
virtue, accompanied with an insatiable craving for the
increase of God's glory, and the complete fulfilment
of His will. This is agreeable to the teaching of

48 Of the Care we are to take to put

St. Basil, in his shorter Rule, where he asks what is
meant by one fervent in spirit. He answers, such a
one who, "with earnest desire, and insatiable craving,
and persevering diligence, does the will of God,
through the love of our Lord Jesus Christ, according
to that of the Psalmist — * In His commandments doth
he take exceeding delight' "* And, in truth, this ardour,
this hunger and thirst after justice, suffice of them
selves to stir up and stimulate the soul to, neglect
nought that may ensure the due performance, through
out the day, of the purpose we made at rising.

St. Ignatius supplies three suggestions, as so many
props, most suited and efficacious for maintaining this
fervour, (i) To limit our resolution to a brief space
of time, as from morning till noon, from noon till
bedtime. (2) Frequently to renew our purpose.
(3) Not to lose heart when we fall, but to gain
courage from our very bruises, and to renew the
conflict with more earnest resolutions. By these
means, which should ever be accompanied by con
stant and fervent prayer, he assures us of winning
the victory in the end.

To begin then, it will be of great avail for getting
rid of the qualms and pusillanimity of the imagina
tion, to limit the time of the struggle, and to confine
our resolve to a brief space. Travellers to a great
distance are wont to make use of this means; they
know full well how to disguise the weariness of a
long journey, by dividing it into easy stages, and
by fixing their minds on a distance their eye can
measure; thus do they manfully overcome fatigue,

* Q. 259-

our Morning Resolution into Practice. 49

and reach at length to the term, be it never so
distant. Plutarch, a Pagan philosopher, bears witness
that he thus succeeded in repressing the sallies of his
vicious passions, and especially of anger. "This
year," -said he to himself, " I will be moderate in my
drink ; during this month, I will carefully keep from
lying, even in joke; in the following month I will
endeavour to practise patience, and to refrain from
every angry word." He assures us that he found this
method most advantageous. St. Ignatius, on this
very account, breaks up the time into short intervals,
in that he prescribes for each day a twofold self-
examination in order to amend a single fault — one at
noon, and the other in the evening, so .that our reso
lution at rising extends but to noon, and that we
make at noon goes no further than the evening, for he
says — "Having done thus much, he will renew his
resolution to keep himself in check for the remainder of
the day."

The practical application of this method demands
that we should dismiss the past from our mind, and
not forecast the future ; that we consider ourselves as
engaging in the conflict for the first time this very
morning, and that it will come to a close at noon;
that it recommences at noon to finish with the day.
In order to this, we must not allow our memory
to recur to bygones, and are to close our eyes to all
that lies beyond the term prefixed, be it noon or
'night For the thought of even half a day, if
weighted with past and future troubles, were too
heavy a load to be borne. Let each one renew
himself, so to speak, daily, and start on the assump-
E

5o Of the Care we are to take to put

tion that he now takes up this exercise for the first
time, and that it is his first encounter with the foe.
For most truly was it said by St. Gregory — " By the
very fact of living, the fervour of our soul diminishes.
... As a garment wears out by use, so that at length
a new one is needed, so, too, our purpose and fervour
slacken and grow vapid, unless renewed. The way of
such renewal is to forget the things that are behind,
and to stretch forward to what lies before us, pre
cisely in the same manner as if we were now
beginning."* Wherefore he observes further on —
" The just persevere in a new life, for that they daily
begin."t And elsewhere — "The soul that ever strives
by its desire to begin anew, can never relax into
torpor. Hence St. Paul warns us, ' Be you renewed in
the spirit of your mind.' Hence, too, the Psalmist,
though he had reached the summit of perfection,
says, as one beginning, i I said, now do I begin' For,
of a truth, if we would not weary of our good under
takings, it is most needful that we daily look upon
ourselves as beginners. " J Thus far St. Gregory. The
author of the Imitation of Christ writes in the same
spirit — "Wherever we be, we ought to walk before
Him, as pure as Angels. We must daily renew our pur
pose, and stir ourselves up to fervour, as if this were
the first day of our conversion, and say, "O Lord God,
assist me in my good purpose, in Thy holy service,
and grant me to begin perfectly to-day, for what I have
hitherto done is n ought. "§ For this self-renewal, and
tp avoid the weariness which may arise from the past,

* IO Morals, on Job xxvii. f Ibid. % Morals, iv.
^ Book i., chap, xix., n. i.

our Morning Resolution into Practice. 51

a consideration such as this will prove most effectual.
To escape the disgust which the length of the future
may occasion, as we imagine each day we renew our
purpose to be the first, so may we think that it may
also be our last. By this means our resolution will
become more efficacious, as it is confined within
shorter intervals. The Imitation of Christ contains
the like observation, when it says — " We should make
our resolution from festival to festival, as if we were
then to pass out of the world in order to go to the
everlasting festival." If it be asked how we may
restrict our resolution to half a day, knowing full well
that we shall have to keep it for our whole lives ? we
may answer, that you are not sure that the sun of
your life will not set before this noon, or this very
night. Happy the man who daily struggles as if he
were that very day to bring his conflict to its term,
and whom the end of life finds thus combatting.
Granting that our life may be protracted to a greater
length, what can better contribute, will I ask, to
living aright, than to be earnest and diligent each
day to improve it, and to lay aside the uncertain
expectation of months and years to come? You
will meet with many who wax fervent in order to
sustain the conflict of one day, but who lose their
energy if the conflict have to be renewed on the
morrow.

At times they will not dare to face the chance of a
wound to-day, because they foresee the disaster of
the morrow. As if the foe they manfully withstand
to-day will not be weaker to-morrow, or the gracious
help they are now putting to such good use were to
E 2

52 Of the Care we are to take to put

fail them then. Find me a man who will refuse
bread offered him to-day, for fear of falling short on
the morrow. Or who will not put on his garment
now from the uncertainty he is in as to his getting
another ? Countless other instances may be alleged
to put such cowardice to the blush. " Be not careful
for the morrow" says Christ. The morrow may never
dawn. But granting it will—-" The morrow shall care
for itself. Sufficient for the day is the evil thereof""4 If
you load to-day with the toil of the morrow, take
heed lest you fall beneath the burden. If Christ, in
this very passage, forbids anxiety about food, raiment,
and the needs of this life, for that our Father in
Heaven will not allow such as seek the Kingdom of
God to want them; how much more care will not
our Father take to supply the necessaries of spiritual
life to them that are earnest in seeking His Kingdom.
If an earthly father forthwith gives the bread of this
life to his child that asks him, "How much more
shall your Father from Heaven give the Holy Spirit to
them that ask Him ? " t It is therefore plain, that
though the purpose of this conflict have to be daily
renewed, the battle must each day be fought as if the
war were only then beginning, and as if nothing
remained to be done after the coming noon or
evening. The time of the battle being thus shortened,
what craven will allow a few slight qualms to hinder
his striving manfully ?

But a resolution made on this plan still seems to
labour under one disadvantage, in that being limited
to so brief a space, it has no influence for the future
* St. Matt. vi. 34. t St. Luke xi. 13.

our Morning' Resolution into Practice. 53

that is beyond it. Now, this disadvantage, if it be
one, is amply provided against by the frequent renewal
of our resolution. St. Ignatius requires us to make
our resolves in the morning as soon as we rise until
noon, and again at noon for the remainder of the day.
He does not, however, require us to make a fresh
resolution at night, either because he refers us to the
Fifth Point of the General Examen, taking for granted
that every scrutiny of our faults must end in sorrow
for them, and in a purpose of amendment ; or because
there seems to be no great necessity of renewing our
purpose as sleep soon follows upon this examen, and
that it may on that account be deferred to the time of
rising. For, as in this struggle the devil can harm
only such as are awake; to a valorous combatant in
this arena it ought to be one and the same thing to
awake from sleep and to arm himself anew with his
resolution. During the course of the day there is no
room for hesitation, but the end of the term of one
purpose must be the beginning of another still more
fervent one. St. Ignatius, to tell the truth, demands
even more, to wit — that as often as we fail in our
resolution during the day, we renew it by putting our
hand to our breast and sorrowing for our fault. We
imd this in the first Addition. The first is, that as
often as the person "shall have committed a sin of this
sort, placing his hand on his breast, he will be sorry for
his fall, which may be done without being noticed by
vthers present"

No special efficacy is assigned to this outward
gesture, which serves but to move us to reflect in
order to the acknowledgment and reparation of our

54 Of the Care we are to take to put

fault, to warn us to make an act of sorrow, and out
wardly to attest that we renew our resolution. These
inward acts are of the greatest avail for the amendment
of the fault we have committed, nor is the outward
gesture without its use in helping us to make them
inwardly ; for no sooner do we fall and go astray, by
that outward sign, as by a sort of penalty, do we
compel ourselves to renew our good purpose. This
renewal is wholly conformable to reason, and the
need of it is proportionate to our frailty and to the
frequency of our falls.

This diligence further shakes off torpor, and
prevents us from turning our back on the object of
our pursuit, though we be never so often driven back
by passion or evil habit. For a fall cannot dishearten
us if it afford us an occasion of strengthening our
purpose. A certain longanimity is here requisite;
and as we confine our resolution to short periods
of time, so must we allow a long interval for the
gaining of a complete victory. For he who writes
— "In the morning resolve, at evening examine
thy doings;"* also says — "If we were to uproot
but one vice every year, we should soon become
perfect men." t And elsewhere — "By slow degrees,
by patience, and long-suffering (God helping), you
will succeed better than by your own stubbornness
and importunity." J Whence it is obvious that the
mid-day and evening examen do not mean that the
whole undertaking can be completed in the space of
a whole or half day, but that this care and diligence

* Imitation, book i., chap, xix., n. 4.
*i" Ibid., chap, xi., n. 5. % Ibid,y chap, xiii., n. 4.

our Morning Resolution into Practice. 55

greatly contribute to your success. Still, however,
you may deem yourself most lucky if you succeed in
a year's time.

To conclude, let us hearken to St. John Chrysostom
prescribing to habitual swearers a means of getting rid
of that degrading custom : on the one hand, he requires
intense and daily diligence; on the other, he inculcates
great patience and courage even after a relapse. After
having for many days feelingly spoken to the people
of Antioch against this abuse, he says — "If after this
you urge that it is difficult for habit not to take
unawares even such as are on their guard, I grant it ;
but I add that it is no less easy to amend than to be
surprised. For if at home you set many sentinels
everywhere, as, for instance, your servant, wife, friends,
being thus hedged in and restrained on every side, you
will soon get rid of your evil custom. If you keep to
this but for ten days, you will need it no further ; but
by courage all will be restored to you."'" . . . "When
therefore you set about amending this fault, whether
you break your resolution once, twice, or thrice, or
twenty times, do not lose heart, but rise again, resume
your struggle, and you will surely be victorious." t
Thus far St. John Chrysostom.

* Homily to the People of Antioch, xxviii.
+ Ibid., xcviii.

56 Of the Times of this Examen

CHAPTER VII.

OF THE TIMES OF THIS EXAMEN, AND THE FOUR
ADDITIONS CONCERNING IT.

FROM what we have heretofore said, it is obvious
that the first step in this Examen is the desire
and purpose of correcting some one defect, which,
like a goodly flower watered by the dews of heavenly
grace, and cherished by an outpouring from on high,
begins to bud forth at early morn in the garden of
the heart. In the course of the day we must be
diligently careful to make the fruits of good works
correspond with the flowers of holy desires. This will
be greatly forwarded, if the morning resolution be
frequently renewed and our endeavours be confined
within a brief interval. Nor are we to relax in our
efforts, however often our frailty or evil habits may
cause us to relapse into the fault we have purposed
to avoid. It remains, in order to the daily diminution
of these defects, that we take an exact account of
them at appointed times, and that with the Spouse,
" We get up early (in due time and with all diligence)
to the vineyards, and see whether the vines flourish,
whether the blossoms contain the tender grape"*
St. Gregory, in his commentary on this passage, says :
"The Spouse rises early to go to the vineyards; he
sees whether the vines flourish, in that he takes strict
account of all the progress of the Church." The care
the Spouse has for the Church, which causes her to
* Cant. vii. 12.

and the four Additions concerning it. 57

Inquire whether the desires inspired from on high bear
fruit, is the care we should take of the vineyard of our
soul. The method of this Examen is reduced to two
points, (i) To take account of the faults committed
from morning till noon, and to note their number in
a book provided for that purpose. (2) To compare
the sum total of the morning with that of the evening,
which are to be set down likewise ; to compare in like
manner, day with day, week with week, month with
month, to discover whether we are advancing, or
falling back. St. Ignatius supposes us to have at
hand a book, with two lines ruled for each day, or
one equal in length to both, above which as many
points are marked as we have committed faults in
the forenoon, while underneath are to be set down
those of the afternoon. And as these numbers may
reasonably be expected to decrease, the lines are
made to diminish in length. This is especially set
forth by St. Ignatius, when, after the four Additions,
he says — "It may be seen from the following figures,
that the longest line is set opposite the Sunday, or what
ever day may be the first; the next, which is somewhat
shorter, is for the Monday, and so on to the end, as
it may reasonably be hoped that the number of faults
will diminish" This is the method prescribed by
St. Ignatius. We may make use of a different one,
if it but be adapted to the ends which we have
described above. This being presupposed, the method
of this Examen differs not from that of the general
examen, as St. Ignatius declares as follows — " The
second time is about noon, when he must beg of God
grace to recall how often he has fallen into this particular

58 Of the Times of this Examen

sin, or fault, and to beware of it for the future. He
then makes the Examen, calling his soul to account as to
the sin or vice aforesaid, going through each portion of
the bygone day, from the time of rising to the present,
how often he has committed it, and then shall he make
as many dots as there are faults on the upper line of the
annexed table. Having performed this, he will renew his
purpose, to restrain himself more carefully during the
remainder of the day." Such are the prescriptions of
the sainted author, wherein, passing by the first point
of the general examen, he briefly details the remain
ing four points of this examen. To these points he
adds the noting down of the number of falls, as being
most suitable to this exercise, and easy of practice
with regard to a special defect, for in the general
examen on all our faults it were difficult, not to say
impossible. Toward night, the third time of this
exercise, another examen is to be made, concerning
which St. Ignatius says, " The third time is the evening,
at which, after supper, the second examen is to be made,
by going in the same manner over every hour since the
last examen to the present, recalling and counting in
likewise the number of times he has failed, and setting
down an equal number of dots on the lower line, as
drawn in the annexed table, which is provided for that
purpose."

We have two observations to make concerning this
Examen. (i) It is not enough to seek out the number
of our falls, but we should further see what has been
the occasion thereof; nor is a mere purpose of amend
ment to be deemed sufficient, but we must seriously
forecast these occasions of falling. The fruit of such

and the four Additions concerning it. 59

inquiry will be not only to render us more cautious
when the occasion recurs, but also to relieve the
monotony of this examen, by a search into the
occasion of our transgressions, and into the remedies
thereof, which we must effectually arrive at. (2) As
the examen is preceded by a petition for light, and
followed by contrition, or sorrow for the faults dis
covered to us by the examen, toth the preliminary
prayer, and the compunction which follows, will avail
as much, nay even more, than the examen itself to
make us gain a knowledge of our faults. Not that
this ought to induce us to neglect, or to make little
account of the examen, but rather to avoid the
example of some who make it without asking for
light, and without an act of sorrow. For both of these
contribute to render the examen more easy, and give
an increase of light, and bear more abundant fruit. For
compunction opens the eyes of the mind, and prayer
brings light. But this prayer requires a soul at peace,
and devoid of passion, while compunction supposes
a humble soul distrustful of self, as we have before
observed. They both raise the soul above itself, so
that being illumined with a ray of light from above,
it may discover whatever lurks within the heart. Then
will it no longer seek to palliate or excuse its short
comings, but rather on discovering them will it be its
own accuser. This is a lesson given by St. Gregory
the Great, who treating of the necessity of examining
into our virtues and faults (of the latter, lest they
disguise themselves under the mask of virtue ; of the
former, lest they degenerate into vice), proceeds to
say, " These virtuous affections are more easily won

60 Of the Times of this Examen

by prayer than by self-examination. For the things
we strive to discover within ourselves by self-question
ing, we ofttimes more clearly penetrate by supplication
than by research. The mind being lifted on high by
means of compunction gains a more certain insight
into whatever may be presented as concerning itself,
by looking down upon it from a higher level."
Thus far St. Gregory!' Further considerations on this
preliminary prayer are to be found in the treatise on
the General Examen.

In the second place, we are to compare and set in
contrast the faults we have committed at different
times, a practice which is especially appropriate to
the Particular Examen. On this head, St. Ignatius
subjoins the three following additions — " The second is
that having at night-time counted and compared the
points on either line, the upper one of which belongs to
the first, and the lower to the second examen, he will
see whether in the interval between these two examens
there has been any amendment. The third is to compare
together the examens of the first and the following day,
in order to find out what amendment has been attained.
The fourth is, by comparing the results of two weeks
with each other to take account of the amendment made,
or not made." This requires rather to be put into
practice than to be explained, nor could a more exact
instruction for such a purpose be imagined, or one
more conformable to the maxims of the ancient
Fathers on this point. For St. Bernard exhorts his
Monks as follows, "The present day must be com
pared with the foregoing one, in order to discover by
such comparison, one's progress, or backsliding." The

and the four Additions concerning it. 61

Mirror for Monks, towards the end, and Dorotheus,
in like manner says (Doctrine 10, at the end), "We
must examine ourselves not only every day, but every
season, every month, every week; and say to ourselves,.
The first week of this month thou wast addicted to sucli
a vice, how art thou now ? Thus should we diligently
seek out whether we still wallow in the same depths,
or whether we have fallen still lower." St. Basil, in
his turn, " Recall to thyself towards evening thy doings
during the bygone day, and set them side by side with
those of the preceding one. And strive diligently to
improve daily. "*

* Sermon on Renouncement.

62 The Efficacy of this Examen.

CHAPTER VIII.

THE EFFICACY OF THIS EXAMEN.

NONE may question the efficacy of this examen
when duly made according to the instructions
of our holy Founder, St. Ignatius. Apart from ^Q
advantages resulting equally from the General and
from the Particular Examen, its main virtue consists
in our directing all our inquiries and endeavours
against one particular vice we would be rid of. They
who are overburdened with debt, without caring to
pay, or to lower their style of living, though they are
wasting their estate, and gradually sinking into beggary,
are vehemently averse from looking into their accounts,
avoid all knowledge of their debts, lest poverty, which
is at their side, should present itself to their considera
tion and meet their gaze. While thus wilfully shutting
their eyes to their incumbrances, they can fancy them
selves rich, and flatter themselves that others deem
them such, though it be not the fact; and as their
burden increases, they with their creditors, at length,
sink under it. Their sole chance of forestalling ruin,
is to put their accounts in order, to examine them
daily, and by judicious retrenchment to liquidate their
obligations. Their heedlessness fittingly represents
that of a spiritual man who makes no use of this
Particular Examen. He shrinks from thus searching
into his conscience, for that he is afraid to see himself
as he is, he prefers that his faults should pass unnoticed;
he deems himself religious, making some outward pro-

The Efficacy of this Examen. 63

fession of virtue, yet to him applies the rebuke once
addressed to the Bishop of Laodicea, " Thou sayest, I
am rich, and I have become wealthy, and have need of
nothing; and knowest not that thou of all others art the
wretched one, and the pitiable one, and poor, and blind,
and naked" *

Let us then rest assured that the groundwork of
.all self-amendment is the knowledge of our short
comings. For how shall that be reformed which is
excused, palliated, carefully covered up, and of which
we are ignorant ? On the other hand, it is impossible
but that one should set in earnest about his self-
improvement who searches into his faults, numbers,
and sets them down, comparing day with day, week
with week. What can he feel but confusion who with
holy David is able to say — "My sin is ever before
me"?']' We must set about amending ourselves in the
same way as we strive to bring others back to good.
We begin by convincing them of their faults. We
then convict, exhort, and rebuke, according to the
counsel of the Apostle — "Preach the word, be urgent
in season, out of season, convict, exhort, rebuke in all
long-suffering and teaching" \ Would you know when
you are to rebuke ? The Apostle makes answer — In
season, out of season. Would you be told what this
means? St. Chrysostom, in his Homily on this
Epistle, replies — "What means in season, out of
season, in due time, and out of due time ? This :
have no fixed time, let every moment be the proper
time for you; not only that of calm and peace, or

* Apoc. iii. 17.
t Psalm 1. J 2 Tim. iv. 2.

64 The Efficacy of this Examen.

when you are sitting in the church, but amid perils,,
whether you be bound in prison, or laden with fetters,
or, when doomed to death, you are being hurried to
the scaffold; shrink not, at such times, from con
victing, rebuking. ... If you rebuke without proofs,
you will be deemed over hasty, no one will bear with
you. But when guilt is brought home to the culprit,
he will more easily submit to rebuke, else he will be
dead to shame. If you convict and rebuke passion
ately, and omit exhortation, you will undo everything.
For by itself rebuke is unbearable, unless tempered
by exhortation. Like as a sick man will not bear the
surgeon's knife unless it assuage his pain, neither
will your erring brother." These prescriptions of
St. Chrysostom concern, indeed, the correction of
our neighbour, yet are they no less suited to self-
correction, in that they include the three points of
the Examen. (i) A palpable self-conviction of one's
faults by comparing day with day. (2) Rebuke, to
stir up sorrow and shame. (3) Exhortation, by
consideration exciting to confidence, whereby the
purpose of amendment is strengthened. It were well
to observe at this point, the way wherein God is wont
to bring the sinner back to Himself, as we should
make use of the self-same in our own case. Hear
what God does— "But to the wicked saith God: What
hast thou to do to tell My precepts, and that thou hast
taken My covenant into thy mouth ? Whereas for thee,
thou hatest instruction, and hast cast My words behind
thee: when thou sawest a robber, thou consentedst with
him, and with adulterers has been thy portion" After
the enumeration of other sins, He continues — " These

The Efficacy of this Examen. 65

things hast thou done, and for that I kept silence" On
that account — "Thou thoughtest falsely, that I was like
thyself; but I will rebuke thee, and lay the matter in
order before thine eyes"* Which shows that seeming
to take no notice of sin, and delaying its punishment,
encourages the sinner not to enter into himself, as if
God felt no displeasure at sins which He does not
forthwith chastise, whence he is emboldened to take
delight in his crimes. In like manner does our
inferior man give full swing to his vices when reason
winks at his excesses, and blindfolds itself lest it see
them. For this the only remedy is that which God
threatens — "/ will rebuke thee, and lay thy sins in
order before thine eyes" St. Augustine, in his Comments
on this text, says — "For that I refrained from
vengeance, put off My severity, and with redoubled
patience waited long for thy repentance, Thou
thought est falsely that I was like thyself. It is not
enough for thee to take delight in thy sins, but thou
must deem them pleasing to Me. Not feeling God's
vengeance, thou wouldst hold Him for thy accomplice,
for a partial Judge, for thy boon companion. / will
rebuke thee. And what shall I do thereby ? At present
thou art hidden from thyself, but I will show thee to
thyself. For didst thou see thyself and wert thou dis
pleased with thyself, thou wouldst be pleasing unto Me.
But for that not seeing thyself, thou art content with
thyself, thou shalt be displeasing both to Me and to
thee; to Me when thou shalt come to judgment, to
thee when thou art burning. For what is it I shall do
to thee, but set thee before thy face. Thou wouldst
* Psalm xlix. 16.

66 The Efficacy of this Examen.

hide from thyself, thou hast turned thy back on
thyself, but I will show thee thyself, and set before
thy face what is now behind thy back. Thou shalt
behold thy filthiness, not to cleanse it, but to be put
to shame." Thus does St. Augustine apply this
passage to God's rebuke of the wicked at the last
day. He then continues — "Is he, then, to whom
these things are said to despair? In nowise. Do
thou, whoever thou art, do to thyself what God here
threatens. Cease to turn thy back upon thyself,
hiding from thine own eyes, set thee before thyself.
Go up to the judgment-seat of thy conscience, let
fear terrify thee, let confession break forth from thy
lips, say unto thy God — 'For I know my transgres
sions , and my sin is ever before me? " The holy Doctor
takes God's judgment as a model of that we should
exercise upon ourselves in this life, and shows that
the first step to conversion is the knowledge of our
faults and of the injury they do to us. Now such
knowledge is the fruit of this Examen.

In conclusion, we may observe that among the
rules laid down for this self-examination, some are
essential, the very soul, so to speak, of this Examen,
and these are the inward acts of the mind, as, for
instance, the morning resolution, the careful and
watchful passing of the day, the inquiry, at regular
times, into the number of our falls, contrition, and
purpose of amendment, the comparison of different
periods, so as to take account of one's improvement.
In these does the very essence of this Exercise
consist. Other details, though not indispensable, yet
are useful as helping to make the Examen more easy,

The Efficacy of this Examen. 67

and to expedite improvement ; such are the outward
actions of laying our hand on our breast when we fall,
of noting our faults in a book, of comparing the
morning and evening account, that of to-day with
yesterday's, &c. These form the body of this Exercise,
and enable us to set our falls before our eyes, and to
feel with our hands, as it were, their diminution.
This is no recent invention, but long since in use
among those who strove earnestly for their advance
ment. John Climacus, in his Spiritual Ladder, writes
as follows — "Perceiving that a Brother carried hanging
to his girdle a small book, I got to know that he
daily set down his thoughts therein, and was wont to
give account of them to his Prelate. He was not, by
a good many, the only one whom I saw practise this
in that monastery. I learned that it was a rule
imposed on them by their ghostly Father." * Further
on — " He is a most clever banker who daily at even
tide takes account of his gains and losses, which
cannot be done with accuracy unless they be hourly
set down on tablets. For when entries are made every
hour, the day's account is easily balanced." Whoso
takes this method of uprooting his defects cannot fail
of the victory.

For this unwearying, unintermittent diligence is of
such avail, that it must needs work a change in a soul
sunk in the grossest and most inveterate evil habits,
uproot sin, and implant virtue. In truth, it will more
readily enable those whom the rebellion of nature has
subjected to heinous faults, to scale the summit of
perfection, if they will but persevere therein, than

* Degree 4, on Obedience.
F 2

68 The Efficacy of this Examen.

milder, more pliable, and gentler characters, who are
less energetic and diligent in watching over them
selves. Most truly it is stated in the Imitation of
Christ — " He that is diligent and earnest, though he
have more passions to fight against, will be able to
make greater progress than another with fewer
passions, but withal less fervent in the pursuit of
virtue."*

Thus much concerning the method of this Examen,,
now pass we to its matter.

* Book i., chap, xxv., n. 4.

The Matter of the Particular Examen. 69

CHAPTER IX.

THE MATTER OF THE PARTICULAR EXAMEN.

THIS vast field may be mapped out into three
subdivisions. The first is the sin, fault, or
aught else we wish to amend. To this head may be
reduced whatever regards our more or less depraved
natural propensities, whatever is sinful and opposed
to the divine law, to the rules, orders, and duties of
one's state or condition. Our holy Founder has
expressly taught this kind of method, in that he
headed his four Additions with this title — Additions
useful for the more easy and speedier uprooting of what
soever sin or vice. It must be borne in mind that sin
or evil habits can be overcome, either directly by
repressing them, and withdrawing or repelling that to
which our propensity, passion, or evil habit inclines
us, or indirectly, by the practice of the opposite
virtue; and this forms the second subdivision, to wit,
the exercise of virtue. But our vices must first be put
away before we apply ourselves to the acquirement of
virtue. The husbandman first cleans his field of
nettles, briars, and noxious weeds, ere he scatters
over it the good seed; in like manner, he who tills the
field of his heart should begin by destroying his vices,
and then apply himself to fostering the goodly growth
of virtues, which may not only bring forth the fruit of
holiness, but may in a more excellent way check the
^undergrowth of vice. The difference between these

70 The Matter of the Particular Examen.

two methods is this : the former, aiming as it does at
the extirpation of sin, is for beginners, the latter for
proficients and the perfect. Beginners usually surfer
from the hinderances these thorns put in their way;
wherefore they must first begin by clearing them off
ere they sow the seeds of virtue, according to the
warning of Jeremias — "Sow not among thorns"*
This being accomplished, the Examen is to be applied
to progress in virtue, in order that our vices may be
more utterly overlaid, and that the soul may be
disposed to the highest grade of charity, which sur
passes all else.

We may now readily see what reply can be given
to those who ask why St. Ignatius in treating of this
Examen, appoints sins and evil habits as its matter,
omitting virtues. This most able master imitates
herein him who would put a wayfarer into the right
road. He gives him clear directions as to his outset,
but leaves it to the traveller's care to keep to the path
marked out for him. Now the first step in the way of
the spirit is to struggle against our vices. To this,,
then, does our master teach us to direct our gaze,
without making mention of virtue, lest perchance he
should mislead his disciples into beginning where they
ought to end. The conflict with vice is more trying
than the easy and far more pleasant pursuit of virtue,
and this might lure a beginner into entering upon a
path better suited to proficients and the perfect. The
more so as the method of the Examen is in both cases
alike, whether its matter be a vice or a virtue, so that
he who knows how to use it against vice, needs na
* Jer. iv. 3.

The Matter of the Particular Examen. 71

one to direct him in its use when a virtue is its subject-
matter. For, as when a vice is in question we must make
our resolution each morning to guard against it, sum
up the number of our falls, compare day with day, &c.,
the same method is to be followed with a virtue ; we
make our resolution, we take account of the number
of times we have failed to keep it, &c. So that in
either case the Examen is an inquiry into our short
comings, whether it be a fall into sin, or a want of
fidelity to our good purpose: in both cases there is
obviously a fault. Lastly, our holy Father expressly
teaches us how to apply this Examen to our Spiritual
Exercises (the third subdivision of this vast field) by
taking note of our failures in observing the additions
and instructions, and of our exactness in fulfilling each
duty at the appointed time and hour. The same
method will serve equally for this third category. So
that the three heads of this Examen are the uprooting
of vice, the acquirement of virtue, the exact fulfilment
of our spiritual duties. St. Ignatius prescribes that
this last point be taken as the subject-matter of our
Particular Examen, throughout the four weeks of the
Spiritual Exercises, which, as will be noticed further
on, is to be done at other times as well, seeing that the
increase of virtue, and the subduing of our vices, and
the prosperous growth of Christian justice within us,
depends on the perfection wherewith we perform our
spiritual duties. Passing by, for the present, this third
arena of the Particular Examen, we will say somewhat
concerning the conflict with vice, and the acquiring of
virtue. The first maxim to be borne in mind is that
we must aim but at one vice, and strive after one

72 The Matter of the Particular Ex amen.

virtue, as is implied in the very name of this Examen.
Division diminishes our strength, while union increases
it. And as a general, when invading a kingdom, does
not scatter his forces in besieging many towns at once,
but keeps them united in order to invest one at a
time, and when he has reduced it, leaving a garrison
therein, he lays siege to another ; so too should he
act who sets about subduing his vices. He must
encounter but one enemy at a time, and the most
formidable one to begin with, as is well said by
Abbot Serapion, in chapter xiv. of Cassian's fifth
Conference, " We must wage war in this fashion, each
one after examining to what vice he is most prone
will direct his chief efforts against it, will apply with
all care and diligence, and fix his whole attention on
opposing it ; at this will he aim the darts of his daily
fastings, against it will he every moment hurl the
javelins of his deep drawn sighs and meanings;
against this will he direct the travail and meditations
of his heart, and pouring forth with God his prayers
and tears, he will earnestly beseech Him for the
happy termination of this conflict." We may further
learn this from what we read of God's plan for
introducing His people into the land promised to
their fathers. He would not have them to drive
their foes before them in a single year, but step by
step, that we might learn in what manner our vices
and spiritual enemies are to be overcome. " 1 will
not drive them out from before thee in one year, saith the
Lord. By little and little will I drive them ottt, until
thou be increased. I will send hornets before thee, which
shall drive out the Hevite, the Canaanite, and the Hethite

The Matter of the Particular Examen. 73

before thou come in" * Again, " Thou didst send wasps,
forerunners of Thine host, to destroy them little by little"^
What could better suit our subject ? For the scruples
and prickings of conscience which are wont to work
much disturbance to those that strive after virtue,
what else are they, but swarms of hornets and wasps
torturing with their stings those who are resolved to
wage war upon their vices ? These insects destroying
our inward peace, seem to war against the sinner
himself; but it is against his vices they are sent. The
power of sin consists in an appearance of somewhat
delectable and good, wherewith, as with a bait, reason
is lured to a headlong plunge, but when perplexity of
conscience gives the soul to taste the bitterness
lurking under this sweetness — a bitterness ingrained
in sin, but which escapes observation — the soul,
wincing under these goads, abhors its past deeds,
is spurred on to do battle with the foes it has hereto
fore favoured, and makes effort to drive them off as
far as possible. This is accomplished best by degrees ;
it is not the work of a single day, or month. Mean
while, the man is strengthened in spirit, he gathers
into his soul virtues, which as a garrison keep guard,
and take the place vacated by his former sins. Where
gluttony erst held sway, temperance now rules j meek
ness is enthroned in the place of anger ; mercy and
open handedness in that of covetous greed ; chastity
in that of profligacy ; courage in lieu of pusillanimity;
and pride, which is mixed up with all sins, now yields
the place to humility. Thus is every vice eradicated
by degrees, when we combine all our efforts against
* Exodus xxiii. 28, 29, 30. f Wisdom xii. 8.

74 The Matter of the Particular Examen.

a single foe, and by the same means are all virtues
made to flourish, but as was said we must direct our
endeavours to one vice or virtue at a time. I add,
moreover, that not only should we aim at the destruc
tion of a single vice, or the acquirement of one virtue,
but further, we ought to divide and subdivide such
vice or virtue, according to its divers good or evil
fruits, which spring from it as so many branches from
a stock. Take pride as an instance : it predominates
in arrogant thoughts, in boastful words, in pompous
actions; on the other hand humility casts it out by its
works, in that it seeks the lowest place in words, in
that it owns to its shortcomings in thought by a lowly
esteem of itself, and a readiness to meet every humilia
tion. This holds good of every vice or virtue. He,
then, that would gather more abundant fruit, let him
divide the several branches of the same tree ; in this
wise will his attention be less distracted, and his
faults more easily numbered, as the matter is more
sharply denned, since the force and efficacy of this
Examen mainly consists in reflecting on our faults, in
counting and comparing them together. Whatever else
renders these operations more complete, contributes,,
moreover, to the perfection of this exercise.

In reply to certain Objections. 75

CHAPTER X.

IN REPLY TO CERTAIN OBJECTIONS TO THE ABOVE.

THIS single combat is far from safe, nay, it is
even perilous. For we are unceasingly assailed
on all sides by so many vices, that if we employ all
the energies of our soul in the conflict with one, we
are in danger of being overcome by the others.
Judas Machabeus met with disaster from having
divided his forces, for while with his bravest troops he
threw himself upon the right wing of the enemy,
which was far the stronger, and routed it, another
portion of his army was put to flight by the enemy,
and being attacked in the rear by the victorious foe,
Judas and his soldiers were. slain.* Who should not
dread his sad fate, if he employ all his energies
against one only vice, and that the most powerful?
But they who are practised in this spiritual warfare
are little moved by this objection. They are well
aware that they cannot thus fight against one vice
without attacking all, and that a complete victory
over this one enemy is the undoing of the rest of the
conspirators. As one virtue acquired in perfection
cannot be kept without drawing all the others in its
train, wherefore may we infer that among the several
means for speedy progress in perfection, the Particular
Examen may claim the first place. This will appear
beyond question if we but look to its matter, method,
and actual accompaniments. Its matter are our vices,
* I Much. ix. 12.

76 In reply to certain Objections.

especially that which predominates within us, and is
the head of all the rest Now as all vices hold more
or less together, and afford each other reciprocal aid
in order to obtain the rule over our hearts, like as in
drawing one link of a chain the whole chain is drawn,
so, likewise, he who declares truceless war against
one vice, thereby resists all others, and all are
involved in the overthrow of one enemy. And this
applies still more to the case of a vice which is the
leader of all the others. To make this plain by an
example, let us take covetousness, or love of money,
as an instance of a predominant vice. Every other
is subservient to it as to its lord. Pride makes little
or no account of what it already possesses. Injus
tice puts forth its hand to another's goods. Envy
grudges its neighbour his gains. Anger chafes at the
obstacles to one's own profits — and so on of other
vices. Now if all vices do thus take up arms in
defence of that which is their head, it is plain that
when this latter is overthrown, all the others must
needs totter to their fall. He who attacks a monster
with many feet and hands, but with one head, will not
aim at these several members, if he can but strike at
the head, which if once severed gives him a complete
victory. In like manner, arduous and bootless strength
is wasted in the conflict with vices unless we aim at
the head of them the deadly blow which will make us
victorious over all the others. Of this the Syrian
monarch was well aware when he ordered his soldiers
— "Fight neither with small nor great, save only with
the King of Israel."* In like manner in the war
* 3 Kings xxii. 31.

In reply to certain Objections. 77

waged by the Jews against the Philistines, when
David had struck off Goliath's head, he put the hosts
of the foe to rout — '''•And when the Philistines saw
their champion was dead, they fled"* In looking, then,
to the subject-matter of this Examen, it is obvious
that this one vice is so closely connected with the
rest of its crew, that it is impossible to slay one and
to overlook the others so as to lay ourselves open ta
their attacks, but that it is the same thing as assailing
them all, and that victory over one means the over
throw of the rest.

This becomes plainer still if we look to the
method, which is to make our resolution on rising,
and to keep watch and ward throughout the day, lest
the foe find any hole to creep through. Our careful
ness not to fall into this vice will help us to avoid
vice in general. The common well-spring of all of
them is the indulgence we show to our lusts and
appetites. As the Holy Ghost says — "Go not after
thy lusts, and refrain thyself from thine appetites. If
thou givest thy soul the desires that please her, she will
make thee a laughing-stock to thine enemies"^ If, then,
the liberty allowed to our lusts is the common root of
every vice, the restraint we subject it to cannot but
serve to their correction. Wherefore he that makes
his Examen on one only vice, say of look, or of
speech, and seriously proposes to curtail its vagaries,
restrains his appetite in other matters too. When an
unruly horse rushes over hill and dale, if he be bitted
and bridled, he will in all things follow the lead of
his rider. The same holds good of our irregular
* i Kings xvii. 52. t Ecclus. xviii. 30, 31.

7.8 In reply to certain Objections.

appetites when we apply ourselves to this Examen.
For though we hold our lusts in check with a view to
one vice, we learn at the same time to subdue the
others, and to yield obedience to reason and the
divine law. This may be instanced in another way.
If a man go armed against one enemy laying in wait
for him, although he have taken arms to defend
himself against his one foe, he will be no less secured
against any other enemy who may chance to assail
him. The like holds good of him who, arming
himself at early morn with a steadfast purpose and an
earnest will against a certain vice, calling at the same
time on God for help, lest he falter. All this he does
with a view to a single vicious habit, yet is he
wonderfully helped thereby should he be assailed by a
vice of another description.

This becomes still more obvious if we look into
the purpose and the accompaniments of this Examen.
Its purpose is to subdue vice, to ensure cleanness of
heart, and the fulfilment of God's law. Its chief help
is God's grace, which we strive to obtain by fastings,
austerities, watching, prayers, and tears, as Abbot
Serapion taught us heretofore. If I take such trouble
to keep my heart undefiled by one vice, who may
deem that I shall be a craven and yield to another
temptation whereby the purity I so anxiously desire
will be no less sullied ? He who girds his sword to
ward off the strokes of one who thirsts for his blood,
will not shrink from drawing it if an unexpected foe
attempt his life. The love of dear life will be equally
efficacious in both cases. He who is neat and par
ticular, and makes up his mind to go cautiously to

In reply to certain Objections. 79

-avoid the mud, lest he soil his shoes, is not likely to
throw himself into a place where he will befoul his
coat. His love of neatness will make him beware of
both. So, likewise, as spiritual life, innocency of soul,
and the fulfilment of the divine will, are the end and
aim of this Examen, and urge the soul to avoid a
single vice, it cannot be but they will urge her to
avoid whatever is repugnant to this end. But what
shall we say of the means which serve to compass
this end? Of the desires, prayers, tears, austerities
made use of for the same purpose? Can they who
are determined to take such pains in order to rid
themselves of one vice, be careless of pleasing the
Divine Majesty in other matters, or make no account
of offending Him ? Courtiers who aspire to some
favour or post of dignity strive to make themselves
pleasing not only to the King, from whom alone they
can hope to obtain the desired gift, but sparing no
pains to be agreeable to the Ministers whom they
know to be able to further their wishes. On the same
account do they endeavour to win the divine approval
in all things who are resolved, His grace helping, to
root out some one vice, or to acquire a certain virtue.
They aspire, indeed, but to the courage to face vice,
yet are they well aware that they cannot compass this
if they allow themselves to be overcome in other
matters.

It remains but to establish the doctrine we have
thus unfolded so fully by the authority of the afore
mentioned Serapion, who continues the quotation
alleged above as follows — " Nor may we fancy that he
who is mainly intent on combatting a single vice,

8o In reply to certain Objections.

and takes no heed of the darts of the others, is likely
to be struck with an unforeseen blow ; it is in nowise
the case. For it cannot be that one who of his care
for the amendment of his inner man, applies his
mind to the subduing of any one vice, should not feel
a general abhorrence for all the others, and guard
himself against them. For how shall he deserve to
obtain the victory over the vice he desires to be rid of
who renders himself unworthy, by the defilement of
other vices, of the purity he aspires to ? "

The Matter of the Particular Examcn. 8 1

CHAPTER XL

THE MANNER AND ORDER OF CHOOSING THE
MATTER OF THE PARTICULAR EXAMEN.

ORDER, so important in any affair whatsoever,
is most essential in spiritual concerns. He
who builds a house must do all things in a settled
order, the foundations have to be dug and examined,
before erecting the walls and covering the roof. If it
be neglected in the culture of the spirit, our labour is
in vain. Hence so many, after years of prayer and
austerities, make scarce any progress. To set this
point in a proper light, I will lay down the following
instructions :

The matter of this Examen being, as we have said,
threefold, to wit, vices, virtues, and our spiritual
exercises, whenever we are in retreat, and have no
other object but to gather fruit from the Spiritual
Exercises, we may make this Examen with a view to
ensure the utmost exactness in the performance of
these exercises, either according to the rules set us
by our director, or, if we be experienced in this
matter, according to a method we may set forth
for ourselves. We must keep to this during the whole
course of the Exercises, as St. Ignatius lays it down
at the end of the tenth Addition of the first week.
Having completed the Exercises, if beginners, we
must choose some one vice to be rooted out, others
will select a virtue they will endeavour to acquire.
It must further be remembered that in all these
G

82 The Manner and Order of choosing

matters there are acts of different kinds; some
inward,, which remain in the mind and heart, and
others outwards, forming, as it were, a visible body
for the former ones. Such are words, deeds, occa
sions, outward motions, the acts of the senses. A
few examples will make this clear. In pride we
have haughty thoughts, boastful words, ambitious
deeds; in envy, sad thoughts at our neighbour's
success, grumbling speeches at his good fortune,
deeds tending to his disadvantage. In humility, on
the contrary, we meet with lowly thoughts, disposing
one to put up with injury, &c, words of self-depre
ciation, deeds of submission, and so on of the other
virtues and vices. So, too, in the Spiritual Exercises,
are there certain outward actions, in which they are,
so to speak, embodied, such as a reverent posture in
time of prayer, presence at the Divine Office and
other pious exercises, hearing Mass, spending one's
time in meditations and examens, in such bodily and
mental posture as bespeaks attention and earnestness.
The inward acts lie invisible in the three powers of
the soul; they are diligent meditation and fervent
affections.

This being taken for granted, the second instruc
tion is that in these several matters the Examen
should never begin with the merely spiritual acts,
for that these acts easily escape our scrutiny, even
were we deeply versed in spiritual experiences, and
our mind is so unstable and wavering that it is scarce
conscious to the full of its own thoughts. It is also
frequently the case that these thoughts and emotions
are not voluntary and free, but proceed from mere

the Matter of the Particular Examen. 83

•spontaneity. Hence they who are not well grounded
in spiritual things will be unable to/letermine whether
or no they be faulty, so that, when the number of falls
has to be counted, everything becomes mixed up with
anxieties and scruples. Besides which, there is no
small difficulty in correcting] these defects, for our
inward acts do not so entirely depend on the control
of the will as not to take us continually by surprise,
even in despite of ourselves. We ofttimes have
thoughts we would well be rid of; and, for all we may
strive, it is not altogether in our power to banish
these thoughts. We at times will what we would
not, nor does the jarring of conflicting affections cease
but with life itself, as St. Paul fully experienced.*
For as one must be an able horseman to mount an
unruly horse which cannot brook restraint, so the task
of reducing our inward acts to perfect order must be
left to those who have long dwelt with themselves,
and are skilled in observing the workings of the inner
man. Better by far is it to make a beginning with
outward actions, which, being more under the control
of the will, are more easily governed, more readily
discerned in all the circumstances wherein they fall
short of the rule of right reason. Obedience, for
instance, requires ready compliance, even so as to
leave a letter unfinished. It further demands the
inward submission of the will and judgment. So
many difficulties beset this latter point for beginners
that they cannot themselves say when they have
fallen and when they rise from their fall. The first
point is far otherwise; they are able to put their.

* Rom. vii. 19.
G 2

84 The Manner and Order of choosing

finger, so to speak, on their failures, and, as it is
wholly dependent on the will, they may easily know
the exact number of their faults, and promise them
selves a speedy victory.

Two other reasons may be alleged in support of
this view, (i) Outward defects give scandal, detract
from the estimation of virtue in the eyes of our
neighbour, and hence call for speedy correction.
(2) Although our failings have their root within, in
the soul, the correction of the outward actions tends
to weaken this root. Thus, if the high opinion I have
of myself makes me utter haughty words, the checking
of these words reaches to the heart, and represses the
sentiment which finds its expression in them. If my
soul chafe under the yoke of obedience, its insubordi
nation is kept in check by the ready performance of
what is commanded. Thus does the war we wage
with our outward failings tell upon those that lurk
within.

The third instruction is that, amongst outward
actions, deeds are to be amended before words, and
this because when our thoughts are translated not only
into words but into deeds, we have a sign of a deep-
rooted habit, and of greater deliberation in the will, on
which account a speedy remedy is required ; and we
must apply the remedy to the part which is most griev
ously wounded. It is obvious that sins of deed are
more heinous than the others, for a threefold reason,
as St. Ignatius teaches in the General Examen — " On
account of the greater length of time, the greater intensity
of the act, the injury or scandal done to many more
persons." Faults of speech, on the contrary, take

the Matter of the Particular Examen. 85

less time, pre-suppose less deliberation, and do not
indicate so deeply-rooted a passion. The tongue
most readily follows the mind, and resembles the
hands of a clock. It beats, so to speak, responsive
to every emotion of the heart, and moves almost as
swiftly as the thoughts of the mind. Wherefore it is
more advisable to correct words before thoughts, as
they are more under the control of reason, but, for
the reasons stated above, beginners will find it most
easy to begin with deeds.

86 Further Instructions.

CHAPTER XII.

FURTHER INSTRUCTIONS ON THE SAME SUBJECT.

WE have now to determine what order is to be
kept in singling out our vices — on which of
them we should make the first onslaught. For
clearness' sake we will observe that vices may be
considered in their nature or with regard to the
disposition of the subject. Further, some vices may
be called spiritual, because, like moths, they breed
within the soul; such are pride, vanity. While
others are carnal, as proceeding from carnal lusts>
and the appetites of the body, as gluttony, profligacy,
&c. The fourth instruction, then, is that, if we con
sider our vices in themselves, those who have been
the slaves of sensual excess, and are troubled rather
by carnal than spiritual passions, should begin by
mortifying their sensuality, in that it is to them a
source of more pressing danger, without making any
account of the temptations to vainglory which may
arise from their efforts, and detract from the purity of
their intention, provided they can but subdue their
more powerful foes, from whom they have the most
to fear, and subject them to the control of reason.
Serapion, in Cassian's Conferences, is of the same
opinion, for he holds that at times we shall do well
to avail ourselves of the help of a spiritual vice, in
order to overcome the defilements of the flesh. These
are his words — "Vainglory may prove of advantage to*
beginners in one case — to such as are still subject to*

Further Instructions. 87

the incentives of the vice of the flesh. For instance,
if, when molested by the spirit of uncleanness, they
were to turn their minds to the priestly dignity, or to
their general repute for a holy and blameless life, they
might deaden the stings of lust, as vile or unworthy of
that order, or incompatible with their fair fame, thus
overcoming a greater evil by one which is less. For
better is it that one should be tempted to vainglory
than that he should fall into the furnace of fornication,
whence he may never be rescued, or be rescued but
after a fatal fall." Thus far the holy Abbot. And in
truth, though vice may not claim our approval, yet it
may be so far forth useful, inasmuch as it serves to
hinder a greater evil, and may suggest motives against
falling which avail more with the imperfect than any
others. It is surely better to be wounded than to be
killed; and further, a care for one's good name may
be worthy of praise. It may therefore be taken as
certain that he who is liable both to carnal and
spiritual ailments, should begin with the former, as
being more scandalous and injurious.

The fifth instruction is to keep the following order
in dealing with the vices of the flesh, to turn our arms
against gluttony first. It was not without a well-
considered purpose that St. Ignatius, in his Spiritual
Exercises, gives the first place among the rules to
those entitled " On Moderation in Eating." It is a
well-known maxim of the Imitation — " Bridle gluttony,
and thou shalt more easily restrain all fleshly appe
tites."* And St. Basil most truly calls gluttony the
fertile seed-plot of every vice. " Like as a fountain of
* Book i., chap. 19, n. 4.

88 Further Instructions.

water, if distributed into many channels, clothes with
verdure the spots bordering on the several streamlets,
and makes them to flourish, so if the vice of gluttony
spread itself through the veins of thy heart, and
welling up therefrom, overflow thy senses, after having
sown within the seeds of countless lusts, it will change
thy soul into a den of wild beasts."'1' He proceeds
to say that gluttony makes its slaves to spurn the
calling to a higher life, and leads many to desert
religion. " The first temptation," says Cassian, " of
gluttony, is to hurry to take refreshment before the
appointed and regular time. The next is to delight
in filling one's belly, and in our eagerness to partake
of whatever is set before us. The third is to seek for
dainties. The first begets hatred of the monastery,
which, in its turn, grows into an abhorrence and
disgust, soon to be followed by desertion, or flight."
St. Basil confirms this teaching, for he continues —
"Many have I met with, who, though subject to
vices of another kind, recovered their health later on.
But of those who were enslaved to gluttony, so as to
find a satisfaction in secret repasts, or to yield to the
cravings of the belly, I have never known one to
reform. For they either separated themselves from
the fellowship of those who observed continency, and
plunged without remorse into the sinful delights of
this life, or if they sought to lurk among such, they
indulged their appetites, and did service to the devil."
Thus far St. Basil. The battle, then, must begin with
gluttony. Next come incontinency and the sins of
the flesh. Thirdly, covetousness, or greed of gain.
* On the renouncement of all things.

Further Instructions. 89

Fourthly, anger. Fifthly, melancholy; and lastly,
sloth. These several vices are so closely connected
together, that if the first in order prevail over us, the
others are sure to follow in its wake. For gluttony
begets impurity, impurity covetousness, covetousness
anger, anger melancholy, melancholy sloth. Where
fore the order of attack must correspond with that
of these vices. It is less troublesome to pull up the
root than to lop the branches off; if the fountain be
stopped, the brook soon dries up.

90 Examples of each Vice to illustrate

CHAPTER XIII.

EXAMPLES OF EACH VICE TO ILLUSTRATE THE DIVISION
OF THE EXAMEN.

WE have thus set forth the order of attack; we
have shown that the vices are to be divided
into parts, according to which division we must begin
with deeds, proceed next to words, and then to
thoughts. It remains but to set forth examples of a
fitting division, so as to pave the way to an advan
tageous selection.

§ I. Instances of Gluttony. — (i) Not to eat out of
time, or anticipate the hour of meals, or to eat in any
but the usual place ; to taste of nothing without leave.

(2) To abstain from all dainties, or anything peculiar,,
without a real necessity; to forego the sumptuous
repasts of worldlings, when it can be done without
giving offence ; to feel ashamed, should it befall us to
taste aught for the mere gratification of the palate.

(3) To partake of common food in moderation, never
to repletion ; not to empty the dish set before us,
but to leave some morsel, and one which we would
relish most. (4) To abstain from wine (especially in
youth) unless necessity compel ; to avoid fine wines,
liquors, &c. ; to be content with the diet of the poor.
(5) Not to speak of tasty or unsavoury food ; the
same, also, of drink. Never to converse about such
things. For as it is unbecoming to be guided by our
taste while eating, it is still more so to speak about
this matter after our meals. (6) Not to anticipate the
gratification of eating before meals, or to feed the

the Division of the Examen. 91

mind while at table, but at such to entertain some
pious thought as is prescribed in the rules for Mode
ration in Eating.

§ II. Instances of Lust. — (i) To banish far from
oneself deeds of darkness and shamelessness. (2) To
keep one's touch undefiled, even with one's own body;
for a coal, when lighted, burns; when quenched, it
blackens. (3) Not to touch another, either on the
head, on the face, hands, clothes, whether in play, or
friendship. The embraces given to new comers, and
to those that are taking leave, should be unaffected,
redolent of chastity. (4) As with the touch, so, too,
must the eyes be averted from every nude and inde
cent representation ; and where such may be met
with, they must be held in check. (5) One should
avoid familiarity with the opposite sex, by long con
versations, letters, presents, by fixedly looking at
them. In all these points, one should rigorously bind
oneself never to be without a companion as a witness,
and to report to the Superior when necessity requires.

(6) One must abstain from witty and trifling words,
keep from books treating of lascivious matters.

(7) Every impure thought is to be at once stamped
out like a spark ; nor should we presume on our
virtue, knowing full well that our flesh, like tow or
gunpowder, readily catches the baleful flame. Lastly,
one must not rest content with an ordinary degree
of chastity, but should strive after an angelic purity,
both of body and of mind.

§ III. Instances of Covet onsness. — Lust cannot last
without presents and money ; thus, greed of gain is
the offspring of lust. This is to be suppressed..

92 Examples of each Vice to illustrate

(1) By renouncing all unjust usurpation and whatever
may savour thereof, and restoring what is ill-gotten.

(2) By setting bounds to one's love of gain, even
when lawful, lest, as St. Paul says, " We fall into the
snare of the devil" (3) If a Religious, by having naught
that is his own, by giving, receiving, or lending nothing
without leave. (4) By ridding oneself of costly,
'Curious, rare objects, and of whatever savours of the
world. (5) By not making use of more things than
are needed, and of such only as are common, and are
kept in a public place, not in one's room. (6) By
avoiding bootless and dangerous thoughts and desires,
"which" as St. Paul bears witness, "drown men in
destruction and perdition. ' '

§ IV. Instances of Anger. — Anger is the appetite for
revenging injury or wrong. It is subdued, (i) By
taking no vengeance, indeed, nor returning wilfully,
or in intention, evil for evil. (2) By refraining, in the
presence of him that has wronged us, from injurious
and biting words, neither raising our voice in anger,
nor lowering it out of sadness or aversion, nor refusing
at seasonable times to speak to him by whom we have
suffered ; in his absence, not to complain of his deeds,
or of himself, as being unjust, prejudiced, as favouring
others, &c. In all these ways can we sin by anger.

(3) By not nursing the remembrance of the injury
received, nor indulge in thought that stir up indigna
tion and strife ; by setting aside the objections and
answers wherewith the brain of an angered man is
wont to teem.

§ V. Instances of Melancholy and of Sloth. — A
•quenched brand leaves a black coal behind; thus

the Division of the Examen. 93

does anger, when lulled, leave the heart in sadness.
Sadness, or melancholy, in its turn, begets sloth, or
an aversion from spiritual and mental recollection.
Now, a dissipated mind, finding no rest within itself,
seeks it without. The remedy for this vice is as
follows — (i) The conscience must be thoroughly
searched, to discover whether it be in peace and
security. Is it burdened with a grievous sin, or
perplexed with the doubt thereof? Does the person
feel any difficulty in laying bare his fault to his
confessor, or in ridding himself of it ? Is he troubled
with fears and suspicions, which, while he keeps to
himself, close his soul to the light from on high, a ray
whereof would comfort him? Meanwhile, as he
obstinately remains in darkness, his heart is over
whelmed with sorrow. For as a sprained joint gives
unbearable pain, which cannot be assuaged by
plasters, ointments, or any other external applica
tions, so, from the sources detailed above, a more
or less deep melancholy will spring, and such as will
not yield to aught that is applied from without.
Firstly, then, the Examen must be directed against
concealing from the confessor aught that may concern
the conscience. (2) Examine how deep a hold this
melancholy has obtained on the heart. Has it caused
an abscess — brought on a distaste for one's state,
especially in the case of a Religious ? Has it robbed
us of our attachment to our Order, Superiors, and
Rule ? Do we obey readily, or with an effort ? It
this be our plight, we are dangerously seized, and still
more so as we shrink from the remedy. For he that
is thus affected abhors nothing so much as what would

94 Examples of each Vice to illustrate

bring comfort to his soul. He solaces himself with
what shuts out relief, such as murmuring and far
fetched reasons, which confirm him in his diseased
fancies. Such a one must make his Particular
Examen on the following points —

(i) To converse familiarly and affably with his
inferiors; not to withdraw from the common recrea
tion, nor to be gloomy in conversation. (2) To shut
out from himself worldly business and diversions, and
to keep at arm's length whatever may cause his heart
to pour itself out to excess through the senses.
Wherefore he will not go out of doors on purposeless
errands, for unnecessary visits, even though they wear
a semblance of piety. (3) He will keep from public
amusements and gatherings, and, as far as possible,
remain in his room. For one attacked with this
disease has no taste for solitary occupations. Like
as he who has lost all relish for wholesome food
excites his appetite with condiments, which may tickle
his palate, so should such a one beguile, by varying
them, the monotony of solitary occupations, at one time
reading, at another writing, or doing something else.
(4) He shall flee, as he would the pestilence, friendly
intercourse with seculars, nor allow himself to be
entangled by busying himself with their affairs, their
interests or concerns ; since these can but deprive
him of time and relish for the occupations of his
state ; for to relieve the monotony of these latter, as
well as to hoodwink ourselves as to our indolent
neglect of the duties of our state, we turn to what is
foreign to our profession. (5) He shall not be a
collector of news, nor lead the conversation to the

the Division of the Examen. 95

favours of fortune, the honours and delights of the
world, for his languishing heart will be soon attracted
by what he says or hears. (6) He shall divert his
mind from such fancies, suppress all idle talk on such
matters as deeds of daring, extraordinary good fortune,
eminent posts and dignities, &c., for such befit rather
those that are asleep than waking men. But especially
shall he apply himself to his Spiritual Exercises, insist
ing not only on their exact fulfilment, but prolonging
the time thereof, according to annotation thirteen
among the twenty-one. In compliance with anno
tation six, he will most scrupulously observe the
Additions, and earnestly strive to acquire devotion,
which divine goodness will not fail to vouchsafe.

To sum up what has been said hitherto, he must
be persuaded that the state of his soul is perilous and
wretched, that without effort he will never rise there
from, and that nothing aggravates this ailment so
much as to indulge one's likings. The effort he has
to make comprises these two things — (i) He must
diminish and cut down his outward engagements,
especially secular ones, restrain the wanderings of
his senses, his going out of doors, bootless con
versations, and thoughts which correspond therewith.
{2) He must apply himself earnestly to his interior
spiritual duties, nor rest content until he find a relish
therein. He is not to attribute his dryness to God's
proving of him, it being in nowise a trial but a
punishment of his sloth and indifference. Outward
occupations, undertaken according to the rules ot
well-ordered charity, are no hindrance to devotion
and a spiritual relish; rather do these things afford

96 Examples of each Vice to illustrate

each other mutual help and increase. The spirit of
sloth, on the contrary, fleeing recollection, inordinately
pours itself on the diversions and gratifications of
sense, and by that very means aggravates its disease.
The mind that revels in sensual pleasure, and is filled
with the onions and leeks of Egypt, becomes dry, and
cannot stomach the heavenly manna. It must further
be noticed that it belongs to sadness of heart to hunt
eagerly after earthly solace, and to be deeply attached
thereunto when it has found it; wherefore, whoso is
stricken with this disease must be weaned from these
vile and abject gratifications, which so involve him in
their meshes that he can hardly withdraw his foot
from the snare. Besides, as one who nauseates bodily
food, cannot keep what he takes on his stomach, the
heat of which is diffused over the outward parts of the
body, so it will be far worse with him that loathes
spiritual sustenance if he allow the small degree of
fervour which he possesses within him, which he
should carefully husband, to escape through the
wanderings of his senses.

§ 6. Instances of Vanity and Pride. — After the con
quest of the afore-mentioned vices, it remains for us
to attack pride and vanity, vices which, like the
moth or gangrene, are inborn in man, and are the
source of all evil ; for they rob our best works of their
merit, and blight the fair flowers of virtue. Vanity is
the inordinate appetite of reputation, and of the praise
of men. The glory that thus accrues to us being vain,
this vice is called vainglory. Pride is the appetite of
our own excellence which makes a man anxious to
walk in things too great and too wonderful for him.

the Division of the Examen. 97

These vices find an incentive everywhere, even in
what is contrary to them. They flourish on temporal
and spiritual things, on good and bad actions, so far
forth as reputation and distinction may be won
thereby. The secular grows vain of his costly garb,
the Religious of his threadbare habit. The former is
proud of his well-appointed table, the latter of his
abstinence and fastings; so much so that we have
here an exception to the rule, that to weaken one
vice is to weaken those that spring from it ; for the
•conquest of other vices gives a fresh stimulus to
vanity and pride, since, as we have said, both attach
themselves to whatever is most sacred. The Examen
on this matter maybe arranged as follows — (i) Neither
to aspire, or to strive after marks of honour. This
was the vice of the Pharisees, of whom Christ said —
" They love the uppermost places at feasts, and the chief
seats in the synagogues"* We have, therefore, to
encounter an immense host, for ambition ever seeks
the first place, at whatever age, in every condition,
office, and place. (2) Let him not boast of his talents,
if he has any, still less of those he has not; that
is, let him avoid all occasions of boasting, where
no other purpose can be served but that of making
himself known. His life must be in accordance with
that maxim of St. Bernard — " Love to be unknown, and
to be accounted as nothing" (3) He must avoid singu
larity, in his person, at table, and in his privacy,
desiring to be forgotten of all, " as a dead man out of
mind" (4) He shall conform to the Community, nor
allow himself any privilege or exemption necessity

* St. Matt, xxiii. 5.
H

98 Examples of each Vice to illustrate

does not require ; and he will so yield to necessity
as to put himself from time to time on a level with
others. (5) He will speak neither of himself, nor of
his concerns, but shall walk as if apart from himself.
He shall behave and converse as if unmindful of
himself, nor afford others an occasion of talking of
him, for praise opens the first entrance to vainglory,
and flattery the second. (6) He will not nurse thoughts
of vanity by comparing or prefering himself to others.
If he indulge such thoughts, he will be borne aloft
like a feather and a thin bubble. (7) He will strive
to weigh his gifts in a correct balance, referring to
God what is good, and all the evil in him to himself.

The order here marked out is planned according to
the nature and properties of the several vices ; hence
we must not conclude that it will be suitable for every
one without distinction. For different persons are
differently constituted. There is also a diversity of
time and occasion. As in different individuals the
same passions do not predominate, so even in the
same person does the passion vary with the times,
occasions, employments, and dispositions. Our enemy
narrowly watches all these changes, in order to get our
souls into his clutches. For, as St. Ignatius wisely
observes — " The enemy is wont to imitate a general who
plans the seizure and plunder of a fortress. He first
scrutinizes the site and strength of the place, and assaults
it in its weakest point. Thus, too, does he prowl about
the soul, and cunningly examine what virtues, whether
theological or moral, it is provided with, or wa?iting in,
and directs all his efforts, with the hope of undoing us,
chiefly towards that point which he finds to be less pro-

the Division of the Examen. 99

tected and guarded within us"* This being the case,
we must make the stoutest defence where the attack
is the sharpest. The temptation we are most liable
to will show on what our Examen should mostly be
made. For the sake of greater clearness, we give
further on a formula for choosing the subject of the
Particular Examen according to the rules of election.

* Rule 14 of the first for the Discernment of Spirits.

TOO The Subject-matter of the Examen

CHAPTER XIV.

OF THE SUBJECT-MATTER OF THE PARTICULAR EXAMEN
FOR SUCH AS ARE TROUBLED WITH NO VICE IN
PARTICULAR.

'"T'^HERE are some who aspire to or are advancing
X in the path of perfection, who are troubled with
no vice in particular. This may arise from tempera
ment, from natural goodness of character, or from the
craft of the devil, who forbears to strike that he may
make us heedless, and then trip us up unawares; or
it may be that the passions slumber like wild beasts
that have their fill, and behave as if they had departed
from us. Wherefore, if you would discover which
beast is the most troublesome and most formidable to
you, you must attack it before it makes its onslaught
on you. But with what can we begin our Examen
when we are led to think that we have overcome and
mastered a passion which slumbers, or is concealed
by the wiles of the devil? What virtues are we to
implant within us when our soul is undisturbed by
rebellious passions?

To do this aright, it must be remembered that as
in the way of perfection there are divers stages —
beginners, proficients, and perfect — so the virtues
proper to each of these degrees are different. In
each of these degrees that virtue is to be chosen
which is the most closely connected with others
proper to the same state, so that by growth in one

for those troubled with no particular Vice. 101

virtue you may increase in all the rest. Beginners,
then, must apply themselves to the love of silence and
solitude as to the fundamental virtue of their state.
For as the first requisite for the cure of a bodily
ailment is that the patient be removed to a good
place, out of the way of disturbances which would
hinder his recovery, so does our spiritual healing
demand that, before all else, we keep our room, and
be removed from the obstacles which make their way
through our senses. Proficients must make their chief
concern of humility and poverty of spirit, both of
which virtues are, so to speak, the mother and the
groundwork of all others proper to their state. The
perfect should, by prayer and contemplation, deepen
the union and familiarity of their souls with God. It
must be kept in mind, that the name beginners com
prises not only those who have just entered on the
path of virtue, but all who are weak in virtue; and
the name perfect does not depend on the number of
years one may have professed virtue, but on the
possession of solid virtue. For to numbers may we
apply these words of the Apostle — " Though for the
time ye ought to be teachers, ye again have need that
some one teach you the first elements of the oracles of
God; and are become such as have need of milk, and
not of solid food''''" Let each one, then, enter into
himself, and if he find he is wanting in the virtues
of the very beginners, let him take rank amid babes
and sucklings, and make his Examen according to
the following rules.

* Heb. v. 12.

IO2 The Matter of the Particular Examen

CHAPTER XV.

THE MATTER OF THE PARTICULAR EXAMEN FOR
BEGINNERS.

HE will accustom himself to keep to his room ;
he will not leave it without a reasonable cause ;
never because he finds solitude and recollection irk-
,some. Let him consider his reason for going abroad;
his only motive must be the better service of God.
This will he find in obedience to his Superior, and in
charity to his neighbour. When these cease to detain
him, he will return to his cell, as to his centre, as to
the infirmary of his spiritual ailments, as to the work
shop of virtue, wherein his soul is fashioned after
God's image, as to a bed of flowers, where the soul
may enjoy the embraces of God. The cell must be
his first care, and the starting-point of his Examen ;
and as St. Bernard says (to the Monks of Mont-
Dieu) — "Let goodwill be guided by the rule of
obedience, and in its turn guide the body, teaching it
to keep to one spot, to stay within the cell, and by
itself; which, in a proficient, is the commencement
of a good * disposition, of favourable augury for the
future. For it is impossible that a man should keep
his soul fixed, who has not begun to keep his
body perseveringly in one place."

2. From the love of the cell pass we on to the
common life, striving might and main to conform to
our brethren, which is to be prized above austerities

for Beginners. 103

and peculiar devotions. We will rise, then, with the
others, be the same to all, eat what they eat, and
never take anything but what is set before them.
Our prayer and recreation will be at the community
hours, nor shall we shirk our share of the common
offices and burdens. This will help to humble the
heart, to break self-will (the main source of peril), to
order all our doings aright, to deck the soul with a
variety of virtues, to render one agreeable to all for
that he is the same to all.

3. Having finished what regards common life, we
proceed to private concerns. The times and hours
for our several occupations must be fixed. This is
not the place for treating of this distribution ; still it
is self-evident that important advantages depend on
our doing our actions, not according to whim, but
by rule, so that to-day may be the image of yester
day and of the morrow. Attention to this point
gives peace of mind, saves time, bridles the license
of the will, which it does not allow to be unruly.
Although this may be more practical for those
whose time and engagements are at their own
disposal, nevertheless, it is even more so for those
who, in these matters, are under the control of
others. The former lay down a rule in confor
mity with their ordinary engagements, and keep
it ; the latter yield, so far as the duties imposed upon
them by obedience are concerned, but when they
have fulfilled these they return to the groove they
have marked out. Unless this be done, a twofold
loss ensues, (i) The precious moments intervening
between a duty and a voluntary occupation are

IO4 The Matter of the Particular Ex amen

wasted, which are of no less value than the filings
and dust the goldsmiths so carefully sweep up in
their workshops. (2) A diversity of occupations
cannot but trouble a soul that is intent on many
things. To restore its calm, it is of the greatest
advantage to apply it at once to the ordinary occu
pations, from which necessity has summoned it. This
care for order is not unlike the heavenly spheres
which rule the universe by their harmoniously dis
cordant movements. For though there does not
appear to be so great a consonance between different
parts, yet is this diversity most wisely established by
the Prime Mover.

4. Next to the due ordering of our occupations-
comes that of our senses, and especially of the eyesr
ears, and tongue.

The Eyes.

These require especial care, as they are exposed to
greater danger. We should not fix our eyes on a
woman, especially if she be still and do not observe us.
David thus gazed at Bersabee and fell. We are to avoid
sights, the image whereof easily impresses itself, but
is difficult to efface. We must not be fond of looking
at princely palaces and royal treasures. They are
vanities, and darken the mind's perception of divine
truth. Spurn as deadly poison novels, more or less
unchaste and obscene pictures. Lastly, according to
the rules of modesty laid down by St. Ignatius — "The
eyes should mostly be kept downcast, neither raising them
without measure, or glancing with them around us."

for Beginners. 105,

The Hearing.

The ears must be closed to unseemly words, and
it must be deemed an insult to utter such in our
presence. Profane music is to be held in small
account. We must be slow to listen to vain reports
and to laughter-moving sayings, as they do not become
us. Most true is what we read in the Imitation of
Christ — "If thou withdraw thyself from superfluous
talk and idle visits, as also from giving ear to news
and reports, thou will find time sufficient and proper
to employ thyself in good meditations. ... If thou
hadst not gone out, and listened to rumours, thou
hadst kept thyself better in good peace; but since
thou takest pleasure at times in hearing news, thou
must bear with trouble of heart."*

The Tongue.

" The tongue" says St. James, " is a restless mischief;
it is full of deadly poison" difficult to control and to
keep subject to reason. Our first care, then, must be
to curb it by the rule of silence, asking no questions
unless when necessary, replying briefly if questioned.
For he who speaks little to men will find more to say
to God, and he who has accustomed himself to silence
strikes off the head of a multitude of vices at one
blow. But as the duty of our charge and brotherly
love requires of us to speak, we must be careful lest
necessary and useful speech degenerate into needless
and harmful talk. We may make the Examen as
follows on each of these defects.

* Book L, chap. 20.

io6 The Matter of the Partictdar Ex amen

Not to complain of any thing or person, be they
many or few, neither in public nor in private, or to
mention the fault of an absent person, or aught else
that could offend him were he present. Not to
flatter, lest we fall into a lie. To lie neither by
excuse, in play, nor to any one's prejudice. Not to
make use of ambiguous double-meaning words; for
all duplicity and deceit is to be abominated. Not to
adhere pertinaciously to one's opinions, a frequent
source of strife and injurious words. Not to speak
wrathfully, which is unpolite and wounds charity.
Not to speak in a loud voice — the token of a dissi
pated mind. To avoid boasting — the offspring of
pride. Not to reveal the secret intrusted, nor what
should be kept secret, even though you be not for
bidden to mention it. Not to fancy that he to whom
you tell a secret will be more faithful in keeping it
than yourself. Lastly, inasmuch as his condition
allows, he will turn the conversation on God and on
divine things, and await therefrom an abundant
harvest of virtues.

Letters.

The faults of speech and of letter-writing are closely
connected, but they are more pernicious in this latter
case, as greater weight is attached to the written than
to the spoken word, the former being more lasting
than the latter. Let us be careful not to write any
thing inconsiderate in our letters, but to keep the rule
laid down for us— " In writing letters, not only must
the rule 39 of the Summary be kept strictly, which pre
scribes that we are not to write without leave and without

for Beginners. 107

showing our letters to him the Superior shall appoint;
but further, care must be taken that our letters contain
not any mention of worldly or useless affairs, or which
do not concern the writer. As, for instance, rumours,
news about matters foreign to a Religious, certain forms
of expression, or tropes and secular idioms" &c.

The Rules of Modesty.

Beginners must strive to regulate their exterior by
these rules, shaping themselves thereby, as in a mirror,
that their manners may be in conformity with the
pattern of St. Ignatius set before his children after so
many tears and prayers.

io8 The Matter of the Particular Ex amen

CHAPTER XVI.

THE MATTER OF THE PARTICULAR EXAMEN FOR
PROFICIENTS.

IT belongs to preficients to choose a virtue for the
matter of their Examen, and that virtue they have
most need of, or which is the most contrary to the
vice whereby they are most troubled. If they be not
compelled by either of these causes, they may choose
the virtue which is the foundation of the rest, or
which most helps and disposes us to acquire them.
We here take occasion to observe, that this Examen
on virtues is to be made in an order wholly different
from that on vice. With vices we begin with deeds,
then pass on to words and thoughts. For, as we
have said, the passion that breaks out into deeds is
far more violent than one that passes not the bound
aries of thoughts or speech. Wherefore, the greater
evil has to be cured first, especially as the examination
of what passes within the soul belongs to proficients,
and not to mere beginners. Here we go on to a
totally different plan. With these virtues the Examen
must begin, and the conflict be opened with the
inward acts thereof, and moreover, proficients are
supposed to be more experienced in the discernment
of their inward acts, and to have more light to per
ceive distinctly what is going on within them.

Further, there is no question but that inward acts
are the very soul of virtue, while their outward mani-

for Proficients. 109

festations, unless duly referred to God, are as lifeless
corpses, wholly incapable of begetting virtuous habits
within us. For what fruit can we gain from a menial
office, if it be not fulfilled out of humility ? We meet
with many who spend their whole lives in the vilest
functions, without ever attaining humility. With what
profit shall we submit to the rule of another, if the
will to obey aright be wanting. Countless multitudes
serve and spend their lives under the mastery of
another, without making the least progress in the
virtue of obedience. We must, then, make a
beginning with inward acts, giving the first place to
those from which, as from a stock, the other virtues
branch forth, and that in the following order.

On Humility.

We may here apply what we have said above
concerning pride, its contrary vice, besides which a
fixed number of suitable acts, to be performed both
in the morning and afternoon, is to be appointed, in
the order which follows — (i) Turn the soul to the
knowledge of self, to its poverty in virtue, the multi
tude of our sins, the smallness of our talents, and that
the good we have comes not from us but from the
mercy of God. (2) To desire that all may esteem
me for what I really am, so that men may make of
me as little as I deserve. Preparing myself inwardly
to bear with the slights and other outward things that
may occur. But here discretion must guide the mind,
lest it go astray into vain fancies, or attempt what is
above our strength, and so expose our virtue to

no The Matter of the Particular Ex amen

shipwreck. (3) Mark that in others whereby they
excel me, placing myself beneath them, and deeming
them, in my inmost heart, my superiors. (4) To speak
depreciatingly of myself, making little of what may
fall to my lot, acknowledging my shortcomings. Herey
too, is prudence needed, to guide us to the fitting
time and place, and lest we fail in sincerity, or any
affectation mingle itself with our words. (5) In that
which regards our common intercourse, ever to yield
to others the first place, as far as our condition
allows : " In giving honour, outdoing one another" as-
the Apostle says, and this not only in such homage
which is seldom paid without insincerity, vanity, and
outward demonstration, but in the functions and
offices intrusted to us. (6) In the like spirit to
take part now and then in the more menial offices
of the house.

Poverty.

Here, too, may we apply what we said of covetous-
ness. Moreover, this virtue is to be exercised a
determinate number of times, in the following acts.
We must examine ourselves as to our love and esteem
for this virtue ; our desire of experiencing its effects ;
how far we prefer to abstain from than to make use of
things. He will consider that nothing allowed for his
use is his own, and so be ready to be despoiled of
them. He will look on whatever regards his diet,
lodging, and clothing as an alms, and himself as a
poor man, without any property. We are told of
St. Francis Borgia that, on rising, he was wont to
take his clothes as if they were a loan, which he

for Proficients. in

returned in the evening when he undressed, and to
have been of the same mind with regard to all other
things allowed him for his use. Never are we to
complain of the want of anything, but rather should
we rejoice therein, as in an effect and experience of
poverty. We will also prefer the more common things
of the house to such as are more costly, for, as St.
Aloysius was wont to say, poor folks like us, who live
upon alms, should not even in thought aspire to what
is of better quality, but be thankful if we get what is
of a lower sort. To keep far from us, and from what
we may have for our use, superfluities and valuables.
To suffer at times the want of what is necessary, in
order to be more like Christ and His Blessed Mother,
whom we know to have frequently been in want of
necessaries.

Obedience.

Let our hunger be to know the will of God in all
things, and our meat its fulfilment. Let us behold
God Himself in the person of the Superior, and close
our eyes to all human considerations. Whatever we
undertake let us do it from a motive of obedience,
and submit only to God in obeying our Superior. We
must rigorously exact from ourselves this satisfaction,
that neither by the intercession of others, by com
plaints, by importunity, by show of sadness, or by
tokens of coldness, will we ever make the Superior
obey us. We will deem it a dangerous mischance if
we stray from the path marked out by God. We will
never propose ought against the orders given us but
after prayer, and then with indifference and sincerity.

ii2 The Matter of the Particttlar Examen

TJie observance of Rules.

The Rules embrace the subject-matter of nearly all
the virtues. If you find yourself to violate any rule in
particular, apply this Examen to it. It were also very
useful to make it on our readiness to lay bare, in our
account of conscience, whatever concerns the rules
-and our vows.

for the Perfect. 113

CHAPTER XVII.

THE MATTER OF THE PARTICULAR EXAMEN FOR THE
PERFECT.

THE advantages of the particular Examen may be
shared in even by the perfect, that is, by those
who have reached such a stage of perfection as may
be attained in this life. According to the light of
Heaven shed abroad within them, they may take, as
the matter of their Examen, first their outward or
inward failings ; then their punctuality in performing
their spiritual duties at the appointed time, and in
devoting thereto whatever leisure may be left to them
by the occupations obedience or charity enjoin. Their
next matter may be their care to improve still more in
the performance of these exercises, and to draw
therefrom a greater light; their interior recollection
in the course of the day ; how they keep themselves
in God's presence. On the three theological virtues,
faith, hope, and charity, fixing a certain number of
acts to be made within a given time. On spiritual
conversation, both at recreation and elsewhere, at
home and abroad, according to the dispositions of
those we may meet with, endeavouring everywhere to
profit our neighbour. On the renewal of a right
intention in all our works. On the ministries
enjoined upon us, according to our Institute, whereby
our neighbour is helped and made to draw near to
God, an office most suitable to perfect men. How
I

H4 The Matter of the Particular Ex amen.

we acquit ourselves of them ! Do we fulfil them as
we ought ? Do we turn aside to others less befitting
our profession, to the detriment of the ministry com
mitted to us ? Do we readily and willingly spend
ourselves on the poor and ignorant ? With what zeal,
or indolence, or gentleness ? With what diligence or
slackness ? With what prudence and discretion, or
with what hastiness and levity ? These defects must
be carefully searched out and noted down, that they
may be reformed by this Examen.

We have given these several examples, suited to-
divers states, to show that matter will never be
wanting. We now proceed to show how we may
choose out of this abundance a particular subject
better and more advantageous to our progress.

Formula of certain Meditations. 1 1 5

CHAPTER XVIII.

FORMULA OF CERTAIN MEDITATIONS HELPING ON
THIS EXAMEN.

THOUGH we have treated at full length of the
choice of the subject-matter of the Particular
Examen, and it presents no difficulty to those who
have been trained for a certain time in the use
of these arms, and the Superior or ghostly Father
can easily direct the inexperienced, yet, for the
common advantage of both, we will set forth a
meditation drawn up in accordance with the rules
of election, to remove still further any chance of a
mistake.

It is to be observed that we may here be met with
a twofold doubt, (i) It may be asked whether one
should not forthwith take up as the matter of his
Examen a vice or a virtue, for in this world there is
no man without some defect. Where it is evident
that a vice, especially a gross one, predominates, there
can be no question but that we must begin by com
batting it before striving after virtue. (2) When
we have selected the vice or virtue, as there are
various methods of warring upon vice and of
following after virtue, the question arises as to which
of these means may be the best suited to my purpose.
The following meditation will serve to clear up the
first doubt.

I 2

1 1 6 Formula of certain Meditations

Form of meditation for the choice of the matter of the
Particular Examen.

The preparatory prayer as usual.

Prelude i. I will consider my soul in the state
wherein I am conscious of finding it, standing before
God, the Searcher of hearts, and all His Saints, and
anxious to know whether it be more pleasing to the
Divine Majesty, and more profitable to itself, that I
should in my Particular Examen endeavour to attain
a certain virtue or to extirpate a certain vice.

Prelude 2. A prayer for the grace proper to this
deliberation.

Point i. I will set before me the passions and vices
to which I am subject, from which I intend to select
one for my Particular Examen. I will do the same
with the virtues I desire to acquire, for the self-same
purpose.

Point 2. I will consider three sets of men who have
the knowledge of their vices. The first are lukewarm
and remiss, and for all that they know their vices and
wish to be rid of them, they always delay to apply the
remedy. The second class are ready to take up arms
against some of their failings, but not against that
passion, or inclination, or habit they are unwilling to
disturb, though this be the most pernicious, and the
principal idol before which they bow down. The
third class, being earnestly desirous to make progress,
are ready to take any means of overcoming their vice,
whatever it may be, for the glory of God and their
soul's welfare. This point is merely an application of

helping on this Examen. 117

the meditation of St. Ignatius on the three classes
of men.

Point 3. I will consider what vice or virtue within
me has most need of the Particular Examen. To
weigh this in a just balance, we may derive help from
what has been said in the foregoing chapters, (i) If
the vice is an occasion of offence or scandal, so as to
lead others into sin. (2) If it have a large following,
and be the root and source of other vices. (3) If it
take its rise in a vehement passion or strong impulse,
whereby we are carried away, so as to be liable to
frequent falls. (4) If, taking into consideration the
state I am in, the business I have to do, the persons
I deal with, and the propensities I am conscious of, I
feel myself more liable to fall into this sin than any
other. (5) If the fault be an outward one, and hence
more under the control of the will, and admitting
more easily of this remedy, for if it be an inward
failing the cure will become more difficult.

We may consider the virtues in like manner, in
order to the selection of one of their number,
examining which is more conformable with my voca
tion, or better suited to my engagements ; which
were a speedier remedy to the failing into which I
relapse the oftenest, or would oppose the stoutest
resistance to the passion to which I most frequently
yield ; which were more conducive to spiritual calm,
more favourable to devotion, &c.

Point 4. Having pondered these circumstances, the
next thing is to determine what vice or virtue pre
ponderates, and is of greater importance, so as to
choose for the subject-matter of the Particular Examen

1 1 8 Formula of certain Meditations

that which reason and our spiritual interests point
out.

Point 5. Offer the election, when made, to God ;
beg grace to destroy this vice or to acquire this virtue.
After war has been declared against a particular vice,
then arises a question as to the best means of securing
the victory. We will deal with it in the following
meditations.

Form of meditation for uprooting a predominant vice,
such as anger, for instance.

The preparatory prayer as usual.

Prelude i. Imagine yourself to be like unto the
leper, and to say — "Lord, if Thou wilt, Thou canst
make me dean;"* or as the woman of Canaan, saying
—"Lord, my daughter is grievously afflicted with a
devil ;"\ or to blind Bartimaeas, saying — "Jesus,
Master, have mercy on ?/j." J

Prelude 2. Ask light to know the remedy whereby
we may overcome anger.

Point i. Consider the turpitude of anger, how
unseemly it is in a man, and especially in a
Religious, and one, too, of the Society of Jesus,
who is bound to labour for his own perfection and
for the edification of his neighbour. How displeasing
it is to God, to those who live with us, to those who
are without. How much injury it has done to me
and to others, and how much it has hindered my
progress in virtue.

Point 2. Consider the beauty of meekness. Repre-

* St. Luke v. 12. f St. Matt. xv. 22. £ St. Luke xvii. 13.

helping on this Examen. 119

sent it to thyself in the bearing of Christ, Who says —
"Learn of Me, for I am meek and lowly in heart"*
Set it before thee as it was in the Saints, nay, even in
thine own Fathers and Brethren whom thou hast
known.

Point 3. Consider how often and how grievously
thou hast been transported with anger. Look into
the causes of thy falls. Do they arise from a bilious
complexion, from habit, or over-quickness, or a want
of thought, from pride, or pusillanimity, or from the
iiberty you allow yourself to blurt out whatever comes
into your head.

Point 4. Consider the remedies thou hast applied,
or heard of, or read; as, for instance, to hold thy
peace, gentleness in action, to be so disposed that an
insulting word will not provoke thee, to set aside the
occupation which is to thee an occasion, to impress
deeply on thy mind that wrongs can harm him that
does them, and not the sufferer. Set Christ before
Thyself, "Who, when He suffered, He threatened //#/." t
That it is the vice of brutes and not of men, for a man
in anger divests himself of his manhood, and St. Basil
calls it " a passing madness" Think how often you
have insulted God, and how patiently He has borne
with you.

Point 5. Set before thee the end of thy creation,
from the Fundamental Exercise and the Prelude for
making an Election ; also the special end of thy call
ing, which is God's greater glory, and the edification
of thy neighbour. Having, then, set thy soul in calm
and serenity, beg once more for a new outpouring of
* St. Matt. xi. 29. f St. Peter ii. 23.

I2O Formula of certain Meditations

light divine, whereby to know and to choose what is
meetest for the end aimed at.

Point 6. Setting aside all bias, and taking into
consideration the inveteracy of the habit and other
circumstances, ponder which of the means given
above seems to be more effectual. Conclude the
election, make an offering of it to God, that He may
accept and establish it, as St. Ignatius prescribes.

This method may be adapted to any vice or evil
habit whatsoever. For its more perfect use, it were
well to consult the teaching of Cassian, who, in his
fifth Conference, admirably sets forth the turpitude of
the eight capital sins.

Formula for the extirpation of a fault of less importance^
as, for instance, want of moderation in speech.

Preparatory prayer and preludes as heretofore.

Point i. Consider, as was hinted above, how
unseemly loquaciousness is in a Religious. The
advantages of silence. How often this fault is
committed. The causes of these falls, whether it be
dissipation of mind, or the little account we make of
the rules.

Point 2. The remedies of this fault. To set oneself
a penance, or to ask the Superior to do so, whenever
we fall into it. To bear in mind the maxim — "/;/ the
multitude of words there wanteth not sin;"* and what
St. James says — " If any man offend not in word, the
same is a perfect #?#«/" t and, "If any man among
you thinketh that he is religious, and bridleth not his

* Prov. x. 19. f St. James iii. 2.

helping on this Examen. 121

tongue, but deceiveth Ms heart, this man's religion is
vain"* The esteem wherein the Saints held silence
The loss of time for the chatterer and his hearers.
How great a hindrance it is to prayer, to have our
head filled with tales ; and so forth, as in the former
meditation.

The same formula may be applied to other faults.

To acquire a virtue the same road must be taken.
Considering its beauty, advantages, the examples of
Christ and His Saints. Contrasting it with the
turpitude and pernicious results of the contrary vice.
Applying the motives of election, as heretofore.

St. Ignatius, moreover, suggests another method, in
the second mode of election, as — "What would I
counsel one whose interest I have at heart ? " "What
would I wish to have done at the hour of death, at the
Last Judgment ? " A deliberation of greater import
ance may be spread over many days, taking one for
the consideration of the reasons on one side; the next
for those of the opposite side ; a third for weighing
both together; and lastly, after invoking the divine
aid, completing the election in accordance with the
dictates of prudence.

* St. James i. 26.

122 The End of this Ex amen.

CHAPTER XIX.

THE END OF THIS EXAMEN.

THE end or purpose of this Examen is naught
else but the performance of our good reso
lutions, the putting into practice our holy desires,
and compliance with the divine inspirations. If we
look well to it, in our other spiritual exercises we
exert the memory that it may supply useful matter,
the mind that it may reason thereupon, the will that
it may assent thereto. But of what use is all this, if
these thoughts, reasonings, and affections be not
reduced to practice ?

What good is there in planting and digging a
vineyard, in surrounding it with a hedge, if the vines
yield but leaves, and there be no wine to put into the
cellar at vintage time ? It is all the same if, when
exercising the powers of the soul, and drawing forth
what is in them, we fail to reduce our thoughts and
purposes to practice. Now performance is the precise
end of the Particular Examen, without which our
unruly passions will behave like the labourers in the
vineyard we read of in St. Matthew, who, at the time
of the vintage, beat, stoned, and slew their master's
messengers, and made no return to the owner of the
vineyard.

The resolutions from which we expect fruit are of a
twofold description. Some are directed to avoiding
faults, others to the implanting or perfecting of virtue.
Now the end of this exercise is to ensure the efficacy

The End of this Examen. 123

of both these classes of resolutions ; for the Examen
does away with our faults, be they voluntary or
natural (that is, such as through our inclinations or
passions lead us into moral delinquencies), and by
frequent acts it implants habits of virtue. So that the
Particular Examen may well be deemed a universal
instrument for perfecting the soul, both within and
without, in the sight of God and of man. Other
fruits peculiar to this exercise follow on these two
main results. The conflict with vice leads us to that
self-knowledge so highly prized and earnestly sought
for by all who tend to perfection. Experience and
practice render visible and tangible the great diffe
rence existing between the time when we make our
resolution and that when we are unfaithful to it,
between those motions stirred up within us by the
bountiful hand of God's mercy, and those which well
up from our natural corruption and inborn frailty.
In time of prayer, under the sense of God's presence,
the mind is conscious of being enlightened with holy
thoughts, the will kindles with pious desires and
affections. On the other hand, when prayer is over,
we find ourselves to be quite different. The mind is
then darkened, nay, even blind, to heavenly things.
Vain, idle thoughts, grovelling in what makes for our
ease and gratification, now well up from the heart, the
will wavers under the shock of our perverted lusts.
Like as water when taken off the fire resumes its
wonted temperature, so does the spirit, unsustained
by prayer, return to its remissness and love of
creatures. This is how we so soon fall short of our
morning resolution. He, then, that turns his attention

124 The End of this Examen.

to these resolutions and their frequent violations, soon
learns to distinguish between the divine and his own
spirit, between the motions of nature and those of
grace. He finds himself to be like an infant, who, so
long as he is upheld by his nurse, is able to stand upy
but, not having strength enough to go alone, he falls
down as soon as this support fails him. In our
ministrations to our neighbour we will learn to regard
ourselves as a page bearing a message from his Prince,
whose only business is to fulfil the commission he is
intrusted withal. If the words of the page have any
effect on his hearer, it is to be attributed to him that
sent him, not to himself. Thus, too, shall we acknow
ledge the hand of God in the fruit we may chance to
produce either in ourselves or our neighbour, and
ascribe whatever we may effect to the Source of all
good. Blind, indeed, to all self-knowledge must he
be, and barren will his labours, both for himself and
for others, prove, who presumes to attribute to himself
the fruit of his efforts in any case; for if this fruit
be remarkable and noteworthy, its very excellence
proclaims its source. We cannot but be fully con
vinced that such results are due to a cause far higher
than ourselves when, by the daily examen, we are
made to see how little we effect where we strive the
most, how easily we fall when most sure of ourselves.
Such an experience must bring down and root out our
pride and presumption. Like as when we see a man,
whose poverty is well known to us, going forth in
costly array, we infer that he has either borrowed or
stolen it, so, too, one who is aware of his infirmity
will not attribute it to himself, if he chance to gain

The End of this Examen. 125

some precious advantage for his own, on his neigh
bour's behoof. Now this is the priceless fruit to be
derived from this Examen, so far forth as it is con
cerned with our defects.

But of no less excellence are its fruits, if we consider
it as a means for acquiring virtue. It enriches and
decks the soul, as it were, in brocaded vesture. As
virtues are engendered by repeated acts, by the
mortifications of the contrary passions and vices, this
practice must needs implant solid, firmly-rooted habits.
Now habit implies facility ; solid virtue implies some
what more than a mere seeming, a weakly counterfeit,
bolstered up by the fervour of devotion when it is
present (and thus without substance or durability) ;
it implies virtue, forged on the anvil of mortifica
tion, shaped by repeated victories over the contrary
vice. From virtues such as these are begotten
robust health, lasting peace, purity of aims. With
them the passions lay down their arms and yield
subjection to reason, which is given to man to hold
his passions in check, to direct his actions, and which
can never be brought so low by vice as to be subject
to it, or so shackled by evil habits as not to struggle
against them. This is the cause of the unrest of the
wicked, for whom, as the Scripture says, there is no
peace, while the just revel in the abundance thereof.

From this there arise a relish and pleasure in
action which ensure perseverance. When the stomach
rejects wholesome and choice food, it is a sign of its
being charged with an evil humour, that takes away
the appetite. When medicine has purged it away, not
only will the stomach not reject this food, but the

126 The End of this Examen.

palate will be tickled. The like happens in the
practice of virtue. Virtue is for all men a most whole
some and savoury aliment; yet to beginners, whose
spiritual taste is depraved by passions, vices, and evil
habits, it seems insipid and bitter. But the peccant
humour having yielded to the practice of contrary
acts, as virtue is, in very deed, most conformable to
our reasonable nature, the soul delights in this food,
which then becomes sweeter to its palate than honey
and the honeycomb.

It must not, however, be disguised that this exercise
lays us open to two temptations of opposite tenden
cies, yet, while giving occasion to them, it fails not to
supply a remedy. For if the knowledge of our
vileness is apt to engender pusillanimity and distrust,
the practice of virtue may produce self-reliance and
vanity. From this very self-confidence — in a way, too,
the ailing person himself cannot account for — there
proceeds such pusillanimity and fain t-heartedn ess as
to withdraw the soul from its undertakings, and to
make it take refuge in its former carelessness. The
task we have set about being far beyond our powers,
the soul, if she rely thereon, will forthwith discover
that she cannot with her ten thousand hold her
ground against a foe coming against her with twenty
thousand; wherefore, despairing of the victory, she
makes terms, and relapses into the shameful slavery
of her vices and passions. The remedy for both
temptations is contained in this very exercise. The
practice thereof consists in making a resolution in the
morning to watch over ourselves during the course of
the day, to take note of and to count our falls, and to

The End of this Examen. 127

renew at the same time our good purposes. He who
thus looks to himself and takes account of his failings,
conscious as he is of his weakness, expects to fall, and
when that comes to pass, he is not disheartened or
discouraged at what he foresaw when entering upon
the conflict. By renewing his resolution after a fall he
is far from yielding to discouragement, by the very
fact of his repeating his resolve. Nor will he rely too
much on his own strength, since he finds that he
stumbles, in despite of his will and resolution to the
contrary. Whence we may see the wondrous efficacy
of this remedy and the wisdom of the physician, who,
by means of such easy and simple methods, wages
war so successfully on vice and gathers such store of
virtue, showing, too, how to blend confidence with
distrust, so as to steer clear of the two extremes of
faint-heartedness and vanity.

128 For whom is this Ex amen suited?

CHAPTER XX.

FOR WHOM IS THIS EXAMEN SUITED?

FROM what we have said of the matter, plan, and
purpose of the Examen, it is easy to determine
what persons may find their profit in making use of it.
It is suited to all who aspire to spiritual progress —
to beginners, proficients, the perfect, to such as are
engaged in occupations with their neighbours, to
those who enjoy a pious leisure, to the talented, and
to such as are more sparingly gifted ; its end being
to uproot vice and implant virtue, to ground the soul
in self-knowledge and self-diffidence, to beget within
it trust in God, and that purity of heart, real peace,
which is founded upon the subjection of our appetites
and passions, and in conformity with right reason. If
there be any one who has no need of pursuing this
end, either wholly, or in part, he may be excused
from making this Examen. But as there are none
such, so may no one who has the slightest care for
his spiritual progress claim to be exempted.

Two pleas are usually urged, or can at least be
invented. The first takes its stand upon the method.
It may be said that, beyond a question, every exer
cise is not suited to every one. For others, this
method is too minute and refined — for some, nay, for
many. Does not St. Ignatius himself expressly teach
in his prescriptions for making election, that among
those who are not deficient in mental abilities, every
one has not the requisite dispositions, and that hence

For whom is this Examen suited? 129

they should be dispensed from those exercises of
contemplation and union with God, which presuppose
extraordinary mortification and purity ? Granting
all this, we deny its applicability to the Particular
Examen. For this exercise is of such a nature as to
make no great demands on our intellect or capacities.
Its sole requirement as to the will is an honest desire
of progress. See the i8th and iQth Annotations of
St. Ignatius.

The other plea for exemption is taken from the
subject-matter. Some there are who, either from
natural goodness of character, or from the failing of
occasions, the fervour of passing devotion, or their
former earnestness in mortifying themselves, are not
conscious of any uprising of passion or temptation
which gives them much trouble, so that they find not
any enemy to attack. This stratagem is big with the
most grievous perils. We have known men who in
their novitiate, and the years immediately following
it, might have been likened to Angels, but who, on
being exposed to occasions, have fallen headlong into
anger, envy, ambition, carnal passions, and have gone
so far as to apostatize from Religion, and go over to
the enemy. What can we assign as the cause of such
a disaster, if it be not their negligence in waging war
with their secret passions, which as we heretofore
observed, conceal themselves, and lurk within them,
awaiting their opportunity for striking a fatal blow.

It must, therefore, be taken as certain, that whatever

the natural goodness of character may be, unless it be

singularly favoured by divine grace and sustained by

mortification, it is not to be trusted. For, as St. Bernard

J

130 For ivhom is this Examen suited?

says, "Whether thou like it, or no, the Jebusite dwells
within thy borders, nor can he be driven forth, but
only kept under."* In other words, savage beasts
make their lair in an honest and good heart, that
seems naturally formed for virtue, and although they
slumber awhile as if they were dead, yet are they alive,
and will show it when occasion serves. Thus, if
another has better success in his studies, the stings
of envy make themselves to be felt. An order is given
which is not so agreeable, the will kicks against it,
and we feel an aversion for the Superior, as if he were
unkind in his treatment of us. Now these feelings,
and countless others of the same kind, if not worse,
what do they prove, but that passions as yet unsub
dued have their abode within us ; so that Cassian had
the greatest reason for saying, "Whatever the vices
we have brought with us into solitude without having
remedied them, they will be found to lurk within us,
instead of being made away. For if solitude can
open unto such as have amended their conduct the
way to the loftiest contemplation, and unfold the
knowledge of heavenly mysteries into their purified
gaze, so is it wont not only to preserve, but to increase
the vices of those who are not wholly reformed. One
may deem himself meek and humble so long as he
is separated from human intercourse, but such a one
will soon fall back into his former state when any
disturbance chances to befall. His vices then forth
with raise their heads, and like unbroken horses whom
long repose has rendered unmanageable, they rush
forth from their lurking-places, to the destruction of
* Sermon Iviii. on the Canticles.

For whom is this Examen suited? 131

their driver. For our vices, unless amended, become
more violent by the breaking off of intercourse with
our fellows. That shadow of patience we fancied
ourselves to possess while mingling with our brethren,
and which we maintained out of respect for them,
the fear of disgrace, is lost in the lull of a deceitful
security. We might as well say that venomous reptiles
or wild beasts, in the solitude of their lairs, are harm
less, because they injure no one. Their harmlessness
is the effect of solitude, not of natural goodness.
Wherefore the absence of our fellow-men who might
provoke us to anger is of little use for our perfection,
for unless we have not already trained ourselves to
patience, our anger will burst forth at inanimate
objects and the merest trifles. "* Cassian thus teaches,
and that with great truth, that it is of the utmost
importance for us to be diligent in repressing our
secret passions. Unless this be done, although we
may be secured against temptations from without, we
cannot promise ourselves any safety. Now this is
just what is most effectually done by means of
the Particular Examen.

Some may, perhaps, deem their passions to be
already sufficiently mortified in their inward motions,
and that they may on that account dispense with this
Kxamen. But let them hearken to St. Bernard — •
"Who is there that has completely cut off from
himself all that is superfluous, as not to need the
pruning-knife any more ? Believe me, what has been
pruned down, puts forth new shoots ; what has been
put to flight, returns ; what we have quenched, kindles
* Of the Institute of Coenobites, book viii., chap. xvii.
J 2

132 For whom is this Examen suited?

afresh ; what is slumbering, awakens again. It avails
little to have pruned once, we must do it often ; if
possible, always. For unless you delude yourselves,
you will never find matter wanting for the pruning-
knife."

Nothing could be more truly said ; and granting
there are no vices to mow down, are there no virtues
to be gathered in and fostered ? St. Ignatius, though
he attained to so sublime a height of sanctity, kept
to the Particular Examen, as to the trusty helpmate
and most efficacious means of his perfection, till his
dying day. There may arise a question as to the
time of making it. If we consult the Constitutions,
Rules, and the Book of the Exercises, we shall ascer
tain two points, (i) That we are to examine our
consciences twice a day, as is ordered in the Institu
tions."" The Fourth General Congregation or Chapter,
in its sixth canon, decrees that the times of these
examens per day is to be strictly kept to. This,
also, is our invariable practice. (2) As regards the
Particular Examen, St. Ignatius, as we have seen,
teaches most expressly, that it is to be made at noon
and in the evening. Since, then, two special times
are appointed for the general and Particular Examen,
it is most advisable to make both together, and never
to omit them, even though we may be necessitated,
now and then, by our occupations to change the usual
hour.

* Part iv., chap, iv., sec. 3.

APPENDIX.

From Father Nepvetis "Spirit of Christianity."

DEFECTS CONTRARY TO HUMILITY.*

WE cannot know well the nature of humility,
without knowing the defects which are opposed
to it : nor can we acquire this virtue except by labour
ing earnestly to remedy those defects, which ought to
be the subject of our examinations of conscience.
These defects are—

First, self-complacency upon our good qualities,
whether of body or mind, whether natural or super
natural; also an excess of thought concerning our
good qualities, and a lack of effort to prevent the
movements of vanity that spring therefrom.

Second, speaking too easily of one's self and of
things favourable to one's self, or of that which can
give occasion to others to notice or to speak of us.

Third, to prefer one's self mentally to others,
whether for virtue or for talents, and to consider
voluntarily their defects rather than their good quali
ties; also to act in a contrary manner concerning
ourselves.

* Treatise ii. , ch. vi.

134 Appendix.

Fourth, to feel chagrined at hearing others praised,
and to try cunningly to hinder their being so highly
esteemed.

Fifth, to excuse one's self always when blamed, to
refuse to recognize one's faults, or to avow that one
has been in the wrong.

Sixth, to have a certain air of self-sufficiency and
superiority in conversation, and a contempt for others
and their opinions, also to wish always to take the
lead.

Seventh, to dispute with an obstinate attachment to
one's own opinion, to prefer one's opinion always to
that of others, persuading one's self that he has light
on the matter which others have not.

Eighth, to allow one's self to be too much dazzled
by high employments, by great successes, by honours,
by reputation, and by making too much account of all
these things, instead of regarding them with fear or
pity like a truly humble soul.

Ninth, to feel too much chagrined when our enter
prises do not succeed, even those undertaken for the
glory of God or the salvation of our neighbour; for
this often proceeds less from our zeal than from a
secret pride which makes us fear that the lack of
success may draw blame or contempt upon us.

Tenth, to feel bitterly or coldly towards persons
who appear not to esteem us so highly as we think
we deserve ; to revenge their contempt by despising
them, or giving way to a malignant joy when others
appear to despise them or speak disparagingly of
them.

Eleventh, to speak too easily or without real

Appendix. 1 3 5

necessity of • the defects of others, from a feeling
of secret jealousy or a desire that we may be pre
ferred to them.

Twelfth, to wish that others should know and
remark our good qualities and good works, and to
do them with the view of meriting thereby their
esteem and approbation.

Thirteenth, to perform more willingly works of
supererogation than of obligation, because they dis
tinguish us and flatter our vanity and satisfy our
self-love.

Fourteenth, to do more willingly a good work which
is apparent and gives fame than that which is known
to God alone ; also to have no care to refer all that
we do and all the praises our actions draw upon us,
to God, instead of saying with the Psalmist — '•'•Not
to us, O Lord, not to us, but to Thy name give
glory.^

Fifteenth, to desire perfection and all virtues and
spiritual gifts more for love of our own excellence
than with a view to the glory of God.

DEFECTS CONTRARY TO MEEKNESS.*

First, to cherish resentment against persons whom
we believe to have offended us; to talk of them
willingly in a spirit of bitterness, to desire to revenge
ourselves upon them, and to seek the occasions and
the means thereof.

* Treatise v., ch. v.

136 Appendix.

Second, to abandon one's self to choler concerning
those who have displeased or affronted us.

Third, to manifest one's resentment either by offen
sive language, or by violent actions.

Fourth, to blame too severely those whose faults
we are obliged to correct, or to complain too sharply
when we have occasion to be dissatisfied.

Fifth, to look on the faults of others rather with
indignation than with pity, and to be little disposed
either to accept their excuses or to pardon their short
comings.

Sixth, to reprehend the failings of others with too
much warmth, or with bitterness, or with pride.

Seventh, to punish beyond what the offender
deserves ; for meekness would always make the
punishment less than the offence.

Eighth, to sustain our opinions with too much
warmth or stubbornness, and with contempt of those
of other people.

Ninth, to treat others uncivilly or with bluntness or
haughtiness.

Tenth,, is refuse harshly or indifferently those things
which we can easily grant.

Eleventh, to fail to express our sorrow when we
cannot reasonably accede to the demands of others,
and to soften the rigour of refusal by kindliness of
manner.

Appendix. 137

VARIOUS ACTS OF CONTEMPT OF THE WORLD."*

Firstly, we must have an interior contempt for all
external show, and all that has the appearance of
grandeur, as being opposed to the state of Jesus
Christ, which is one of humility and self-annihilation.

Secondly, we must, on the contrary, have a great
esteem and respect for everything like poverty and
humiliation — for poor people and poor dwellings, &c.,
because all such matters are more in harmony with
the poor and humble state of our Blessed Lord.

Thirdly, we must neither seek the favour nor the
friendship of the great ; we must be more willing to
converse with the poor than the rich, and to labour
for their salvation ; because there is less danger in
labouring for the humble than for the great; and
there is a greater profit in it, and more ease in
approaching them.

Fourthly, we must not push ourselves into affairs
that may attract especial public attention, even under
the pretext of zeal — unless, perchance, we may be
urged thereto by the glory of God, by charity or by
obedience.

Fifthly, when we are obliged to take part in such
affairs, we must endeavour to perform the most painful
and least honourable portion of the service ; and to
act so that the success of the enterprise may be
attributed to others rather than to ourselves.

Sixthly, we must speak as little as possible of
ourselves, never speaking to our own advantage

* Treatise vii., ch. vi.

138 Appendix.

or reporting any good act that we may have per
formed — except we are compelled to do so by
necessity, or by considerations for the edification of
our neighbour.

Seventhly, we must never do good before men,
neither to please them, nor to obtain their appro
bation, for we must only aim at pleasing God.

Eighthly, we must take care not to make much of
our good actions, lest we should vitiate our good
intentions, and self-love, caprice, and the wish to
please men should mix themselves up in our best
actions, rendering them hateful in the sight of God :
and when even we may have done all that we ought
(and who would dare to flatter himself that he had
done his whole duty?), we must believe ourselves,
according to our Lord's counsels, useless servants.

Ninthly, we must always be more willing to do
good secretly than openly.

Tcnthly, we must be perfectly content with the few
talents that God has given us, and with the little
success that may attend our efforts — persuaded that
we may often glorify God more worthily by humbly
accepting our abjection than by obtaining the most
splendid successes, which might make us vain and
proud.

Eleventhly, we must, as far as possible, avoid the
praise of men — we must fear it much, and receive it
with pain and confusion, bearing in mind that the
applause of the world is not the only recompense of
our good actions, and taking heed lest it make us
lose our eternal reward. We must remember that
the commendation of the world, if we seek it or rest

Appendix. 139

contented with it, only draws upon us the condemna
tion of God.

Twelftfily, when God favours us with any success,
the greater it is, the more we must humiliate ourselves
before God, and stand abashed to think that God,
to manifest His power, condescends to use such weak
instruments as ourselves; and we must refer all the
glory to God, without reserve, remembering the word
of our Lord to His disciples — '•'•Rejoice not in this that
spirits are subject unto you." ~::' We must not rejoice in
the success obtained, but rather in the hope that our
names are written in Heaven.

Thirtecnthly , when we are humiliated and despised
by our fellow-men, so far ought we to be from feeling
afflicted and discouraged, that we should rejoice in it
and love our abject condition, because we may be
led through it into a state of conformity with our
humiliated and suffering Saviour.

VARIOUS ACTS OF MORTIFICATION, t

I. To moderate our natural activity and zeal, even
in regard to our best undertakings.

II. To relinquish any useless project, to the
execution of which we feel strongly inclined ; and
to suspend our action, in case of a good and useful
one, so that we may act from a fixed principle, rather
than from a natural enthusiasm.

III. To deprive ourselves of some gratification, or

* St. Luke x. 20. + Treatise via. ch. vi.

140 Appendix.

of the satisfaction of curiosity concerning anything
whatever, after the example of St. Francis Borgia,
who, being very fond of hawking, often, from a
spirit of mortification, deprived himself of the inno
cent pleasure of seeing the hawk seize his prey, by
closing his eyes at the moment ; in which action
he imitated David, that great Saint and King, who
overcome with thirst, mortified himself, and made
a sacrifice to the Lord by pouring out upon the
ground the water which had been obtained for him
with great labour and danger.

IV. To restrain our anxiety to hear the news, and
the common rumours of the day, particularly if they
affect the good name of our neighbours.

V. To guard our eyes carefully, never allowing them
to rest upon any dangerous or impure object.

VI. Not to indulge in raillery in conversation, how
ever harmless or agreeable it may be — particularly
with persons with whom we are not on perfectly good
terms.

VII. To withhold at times a witticism which might
raise our own reputation, and please the hearers,
particularly if it would be uncharitable, or might
encourage our vanity.

VIII. To behave kindly and politely towards those
whom we dislike, or who have used us ill j and not to
avoid meeting them.

IX. To avoid making complaints to persons in
whom we confide, that we may relieve our hearts of
their burden.

X. Not to complain of our food when it is not
entirely to our liking, remembering that it is not,

Appendix. 141

after all, so bad as the gall which our Blessed Lord
took for love of us : and to complain, when it is
unavoidably necessary, without bitterness or anger.

XI. Not to seek delicate food, not to eat with
avidity, and to shun all sensuality in our eating:
mortifying ourselves always in something, particularly
in food that may be hurtful to us.

XII. To abstain from the reading of all dangerous
books, of those which will only satisfy a vain curiosity,
and especially of those which may excite the passions.

XIII. To abandon entirely all dangerous pleasures,
and to moderate those that are innocent, abstaining
from them at times for a penance and mortification.

XIV. Never to seek, and sometimes even to avoid
agreeable odours, concerts of music, and all that can
flatter the senses and enervate the heart.

XV. Never to occupy ourselves with vain and
useless thoughts, although they may be harmless in
themselves; and to endeavour as much as possible
to restrain the wanderings of our imagination.

XVI. To follow with fidelity the rule of life pre
scribed by our director, and never to dispense with
the observance of it, from our own inconstancy, or
from weariness.

XVII. To quit whatever we may be engaged in, as
soon as the time shall come for our religious exercises;
that is, when we can do so without wronging any other
person, or behaving uncharitably.

XVIII. To moderate our solicitude concerning
ourselves, and our extreme sensibility to petty ills,
which makes us complain without a cause and like
to be pitied.

I42 Appendix.

XIX. Not to be too strongly attached to anything
that gives us great pleasure, but to try to disengage
our mind and heart from it, and by turning towards
God, to renounce it altogether.

XX. To repress our propensity to talkativeness,
to speak little, and that without haste or too much
warmth.

XXI. To perform certain regular penances, and
never to omit them without good reason and by the
advice of our director.

XXII. Never to place ourselves in immodest
postures, though they may be comfortable.

XXIII. Never to reprove any person when we feel
at all moved, but to wait till we are perfectly calm.

XXIV. To keep silence in our trials, and not to
seek for consolations with too much anxiety and
earnestness.

XXV. Never to excuse ourselves unless we are
obliged to by considerations of obedience, or of
charity, or of edification of our neighbour.

Although the most of the things composing this
practice of self-denial are very easy and light, yet it
is undeniably true, by experience, that a soul which is
faithfully exercised in it will surely arrive in a short
time at a high state of perfection : because this
exercise accustoms a person by degrees to overcome
his caprices and to die to himself, and establishes in
the heart, upon the ruins of selfishness, a perfect love
of God.

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chronological narrative. Thus the study of the
Gospels is complete and yet easy. Cloth, 2s.

"The compilers deserve great praise for the manner in which
they have performed their task. We commend this little volume
as well and carefully printed, and as furnishing its readers, more-

BURNS, OATES, & CO., 17, PORTMAN STREET, W.

CATALOGUE OF BOOKS. 13

over, with a great amount of useful information in the tables in
serted at the end." — Month.

" It is at once clear, complete, and beautiful." — Catholic Opinion.

Balmez : Protestantism and Catholicism
compared in their Effects upon European Civilisa
tion. Cloth, 73. 6d.

*#* A new edition of this far-famed Treatise.

The See of St. Peter. By T. W. ALLIES.

A new and improved edition, with Preface on
the present State of the Controversy. 43. 6d.

Lallemant's 'Doctrine of the Spiritual Life.
Edited by Dr. FABER. New Edition. Cloth,
43. 6d.

11 This excellent work has a twofold value, being both a bio
graphy and a volume of meditations. Father Lallemant's life
does not abound with events, but its interest lies chiefly in the
fact that his world and his warfare were within. His ' Spiritual
Doctrine' contains an elaborate analysis of the wants, dangers,
trials, and aspirations of the inner man, and supplies to the
thoughtful and devout reader the most valuable instructions for
the attainment of heavenly wisdom, grace, and strength." —
Catholic Times.

"A treatise of the very highest value." — Month.

"The treatise is preceded by a short account of the writer's
life, and has had the wonderful advantage of being edited by the
late Father Faber." — Weekly Register.

"One of the very best of Messrs. Burns and Co.'s publications
is this new edition of F. Lallemant's ' Spiritual Doctrine.'" —
Westminster Gazette.

£URNS, OJTES, & CO., 63, PATERNOSTER ROW, E.G.

14 CATALOGUE OF BOOKS.

The Rivers of Damascus and Jordan : a
Causerie. By a Tertiary of the Order of St.
Dominick. 43.

" Good solid reading." — Month.

"Well done, and in a truly charitable spirit." — Catholic Opinion.

"It treats the subject in so novel and forcible a light, that we
are fascinated in spite of ourselves, and irresistibly led on to follow
its arguments and rejoice at its conclusions." — Tablet,

Eudoxia : a Tale of the Fifth Century.

From the German of IDA, COUNTESS HAHN-
HAHN. Cloth elegant, 43.

"This charming tale may be classed among such instructive as
well as entertaining works as ' Fabiola ' and 'Callista. ' It adds
another laurel to the brow of the fair Countess." — Weekly Register.

"Instructive and interesting book." — Northern Press.

Tales for the Many. By CYRIL AUSTIN.
In Five Numbers, at zd. each; also, cloth, is.;
gilt edges, is. 6d.

11 Calculated to do good in our lending-libraries." — Tablet.

" \Ve wish the volume all the success it deserves, and shall
always welcome with pleasure any effort from the same quarter."
— Weekly Register.

" One of the most delightful books which Messrs. Burns and
Oates have brought out to charm children at this festive season."
— Catholic Opinion.

In the Snow ; or, Tales of Mount St.
Bernard. By the Rev Dr. ANDERDON. Cloth
neat, 33. 6d.

"A collection of pretty stories." — Star.

" An excellent book for a present." — Universe.

BURNS, OATES, & CO., 17, PORTMAN STREET, W.

CATALOGUE OF BOOKS, 15

ff A capital book of stories." — Catholic Opinion.

"An agreeable book." — Church Review.

"An admirable fireside companion." — Nation.

" A very interesting volume of tales." — Freeman.

" Several successive stories are related by different people as
sembled together, and thus a greater scope is given for variety,
not only of the matter, but also the tone of each story, according
to the temper and position of the narrators. Beautifully printed,
tastefully bound, and reflects great credit on the publishers."

"A pleasing contribution." — Month.

" A charming volume. We congratulate Catholic parents and
children on the appearance of a book which may be given by the
former with advantage, and read by the latter with pleasure and
edification." — Dublin Review.

By the same Author.

The Seven Ages of Clarewell : A History of
a Spot of Ground. Cloth, 35.

" We have an attractive work from the pen of an author who
knows how to combine a pleasing and lively style with the
promotion of the highest principles and the loftiest aims. The
volume before us is beautifully bound, in a similar way to ' In
the Snow,' by the same author, and is therefore very suitable
for a present." — Westminster Gazette.

" A pleasing novelty in the style and character of the book,
which is well and clearly sustained in the manner it is carried
out." — Northern Press.

"Each stage furnishes the material for a dramatic scene; are
very well hit off, and the whole makes up a graphic picture." —
Month.

" * Clarewell ' will give not only an hour of pleasant reading,
but will, from the nature of the subject, be eminently suggestive
of deep and important truths." — Tablet.

WORKS BT LADT GEORGIAN A FULLERTON.

Life of Mary Fitzgerald, a Child of the
Sacred Heart. Price is.; cloth extra, zs.

BURNS, OATES, & CO., 63, PATERNOSTER ROW, E.G.

1 6 CATALOGUE OF BOOKS.

WORKS BY LADT GEORGIAN A FULLERTON (continued).

Rose Leblanc. A Tale of great interest.

Cloth, 35.

Grantley Manor. (The well-known and fa
vourite Novel). Cloth, 35. ; cheap edition,

28. 6d.

Life of St. Frances of Rome. Neat cloth,

zs. 6d. ; cheap edition, is. 8d.
Edited by the Same.

Our Lady's Little Books. Neat cloth, 2s. ;
separate Numbers, 4d. each.

Life of the Honourable E. Dormer, late of
the 6oth Rifles, is. ; cloth extra, zs.

Helpers of the Holy Souls. 6d.

Tales from the Diary of a Sister of Mercy.
By C. M. BRAME.

CONTENTS : The Double Marriage — The Cross and
the Crown — The Novice — The Fatal Accident — The
Priest's Death— The Gambler's Wife— The Apostate
— The Besetting Sin.

Beautifully bound in bevelled cloth, 33. 6d.

" Written in a chaste, simple, and touching style." — Tablet.

"This book is a casket; and those who open it will find the
gem within." — Register.

" Calculated to promote the spread of virtue, and to check that
of vice; and cannot fail to have a good effect upon all — young
and old — into whose hands it may fall." — Nation.

" A neat volume, composed of agreeable and instructive tales.

BURNS, OATES, & CO., 17, PORTMAN STREET, W.

CATALOGUE OF BOOKS. 17

Each of its tales concludes with a moral, which supplies food for
reflection. " — Westminster Gazette,

" They are well and cleverly told, and the volume is neatly got
up." — Month.

" Very well told j all full of religious allusions and expressions."
—Star.

i( Very well written, and life-like — many very pathetic."—
Catholic Opinion.

" An excellent work ; reminds us forcibly of Father Price's
'Sick Calls,'"— Universe.

" A very interesting series of tales." — Sun.

By the Same,

Angels' Visits : A Series of Tales. With
Frontispiece and Vignette. 35. 6d.

tl The tone of the book is excellent, and it will certainly make
itself a great favourite with the young." — Month.

11 Beautiful collection of Angel Stories. All who may wish to
give any dear children a book which speaks in tones suited to the
sweet simplicity of their innocent young hearts about holy things
cannot do better than send for 'Angels' Visits.'" — Weekly
Register.

" One of the prettiest books forchildren we have seen." — Tablet.

"A book which excites more than ordinaiy praise. We have
great satisfaction in recommending to parents and all who have
the charge of childrenthis charming volume." — Northern Press.

" A good present for children. An improvement on the 'Diary
of a Sister of Mercy.' " — Universe.

"Touchingly written, and evidently the emanation of a refined
and pious mind." — Church Times.

u A charming little book, full of beautiful stories of the family
of angels.'' — Church Opinion.

" A nicely-written volume." — Bookseller.

" Gracefully-written stories." — Star.

Just out, ornamental cloth, 55.

Legends of Our Lady and the Saints: or. Our
Children's Book of Stories in Verse. Written

BURNS, GATES, & CO., 63, PATERNOSTER ROW, E.G.

1 8 CATALOGUE OF BOOKS.

for the Recitations of the Pupils of the Schools of
the Holy Child Jesus, St. Leonards-on-Sea.
Cheap Edition, zs. 6d.

"It is a beautiful religious idea that is realised in the 'Legends
of Our Lady and the Saints.' We are bound to add that it has
been successfully carried out by the good nuns of St. Leonards.
The children of their Schools are unusually favoured in having so
much genius and taste exerted for their instruction and delight.
The book is very daintily decorated and bound, and forms a
charming present for pious children." — Tablet.

" The ' Legends ' are so beautiful, that they ought to be read by
all lovers of poetry." — Bookseller.

" Graceful poems." — Month.

Edith Sydney: a Tale of the Catholic

Movement. By Miss OXENHAM. 55.

" A novel for the novel-reader, and at the same time it is a
guide to the convert and a help to their instructors." — Universe.

11 Miss Oxenham shows herself to be a fair writer of a contro
versial tale, as well as a clever delineator of character." — Tablet.

" A charming romance. We introduce ' Edith Sydney ' to
our readers, confident that she will be a safe and welcome visitor
in many a domestic circle, and will attain high favour with the
Catholic reading public." — Nation.

" Miss Oxenham seems to possess considerable powers for the
delineation of character and incident." — Month.

Not Yet: a Tale of the Present Time.

By Miss OXENHAM. 55.

"The lighter order of Catholic literature receives a very wel
come addition in this story, which is original and very striking.
The author is mistress of a style which is light and pleasant.
The work is one to which we can give our heartiest commenda
tion." — Cork Examiner.

"We are indebted to Miss Oxenham for one of the most in-

BURNS, QATES^& CO., 17, PORT MAN STREET, W.

CATALOGUE OF BOOKS. 19

teresting sensational Catholic tales yet published." — Catholic
Opinion.

" Wholesome and pleasant reading, evincing a refined and
cultivated understanding." — Union Review,

"MissOxenham's work would rank well even among Mudie's
novels, although its one-volume form is likely to be unfavourable
in the eyes of ordinary novel-readers j but, in nine cases out of
ten, a novelette is more effective than a regular novel, and any
more padding would have merely diluted the vivid and unflagging
interest which the authoress of ' Not Vet ' has imparted to her
elegantly- bound volume. The plot is as original as a plot can
be ; it is well laid and carefully and ably worked out." — West
minster Gazette.

Nellie Netterville : a Tale of Ireland in
the Time of Cromwell. By CECILIA CADDELL,
Author of " Wild Times." 53. ; cheap edition,
33. 6d.

" A very interesting story. The author's style is pleasing, pic
turesque, and good, and we recommend our readers to obtain the
book for themselves." — Church Nevus.

" A tale well told and of great interest." — Catholic Opinion.

"Pretty pathetic story — well told." — Star.

t( Pretty book-history of cruelties inflicted by Protestant domi
nation in the sister country — full of stirring and affecting pass
ages." — Church Re-view.

" Tale is well told, and many of the incidents, especially the
burning of the chapel with the priest and congregation by the
Cromwellian soldiers, are intensely interesting." — Universe.

" By a writer well known, whose reputation will certainly not
suffer by her new production." — Month.

Marie; or, the Workwoman of Liege. By
CECILIA CADDELL. Cloth, 33. 6d.

"This is another of those valuable works like that of ' Marie
Eustelle Harpain.' Time would fail us were we to enumerate

BURNS, OATES, & CO., 63, PATERNOSTER ROW, E.G.

ao CATALOGUE OF BOOKS.

either her marvellous acts of charity, or the heroic sufferings she
endured for the sake of others, or the wonderful revelations with
which her faith and charity were rewarded." — Tablet.

"The author of ' Wild Times,' and other favourite works, is
to be congratulated on the issue of a volume which is of more
service than any book of fiction, however stirring. It is a beau
tiful work — beautiful in its theme and in its execution." — Weekly
Register.

" Miss Caddell has given us a very interesting biography of
'Marie Sellier, the Workwoman of Liege,' known in the iyth
century as £ Sceur Marie Albert.' Examples such as that so grace
fully set forth in this volume are much needed among us." —
Month.

"The Countess of Gloss wood: a Tale of the
Times of the Stuarts. From the French. 35. 6d.

" The tale is well written, and the translation seems cleverly
done." — Month.

" This volume is prettily got up, and we can strongly recom
mend it to all as an excellent and instructive little book to place
in the hands of the young." — Westminster Gazette.

"An excellent translation, and a very pretty tale, well told."
— Catholic Opinion.

" This is a pretty tale of a Puritan conversion in the time of
Charles II., prettily got up, and a pleasing addition to our
lending-libraries." — Tablet.

" This tale belongs to a class of which we have had to thank
Messrs. Burns for many beautiful specimens. Such books, while
they are delightful reading to us who are happily Catholics, have
another important merit — they set forth the claims of Catholicism,
and must do a vast deal of good among Protestants who casually
meet with and peruse them. The book before us is beautifully
got up, and would be an ornament to any table." — Weekly Register.

BURNS, OATES, & CO., 17, PORTMAN STREET,

DE LA PALMA, Luis. BQT

Particular examen of conscience. 2216

.D4.