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Victorian Anthropology

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PREFACE. XX111 cannot anticipate any result but misunder

standing and fatal error, from the attempt to employ them as
spiritual instruments. If left to individual application they will only
lead the soul into a maze of perplexities and bewilder ment, and,
deprived of their adjusting power, Direction, give rise to sadness and
discourage ment, or presumption and self-will. And of this there will
be a much greater danger, by far, than a similar use would cause in
a Catholic, from the want of safeguard, which a definite dogmatic
teaching alone can give, as well as of that aid which familiarity with
ascetic principles, and the ordinary uso of the Sacraments confer.
And if, on the other hand, it is intended to put the Exercises into
practice under Direction, we are sure that much mischief will still
ensue ; from the absence of all training and traditional rules, which
guide the Catholic Director in his arduous duty. It will be the blind
leading the blind, to the fatal detriment of both. Bits and particles of
the Catholic system cannot be thus detached with impunity, and
incorporated with another system. Not only is the effect a monstrous
incongruity, but it is at once a piece of bad faith with one side, and
of injustice to the other.
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XXIV PREFACE. Among the valuable matter contained in

this work may bo certainly classed the " Three Methods of Prayer",
which cannot be prac tised without great profit ; the golden "Rules
for ever thinking with the Orthodox Church"; those for " almsgiving"
and " for discovering scruples"; but, above all, the invaluable prin
ciples and maxims for the u discernment of spirits", adapted, in two
divisions, to the first and second weeks. These form the basis of
treatises on this most difficult and important part of mystical
theology. But they, more than any other, require application by an en
lightened Director. What has been said will perhaps explain, though
inadequately, the wonderful power and efficacy of the " Spiritual
Exercises of St. Igna tius", in thoroughly reforming the soul, and
bringing it from sin to steady virtue. But the grand secret may be
said to consist in two points. First, the entire work is performed by
principles, not by emotions which pass away. Con viction of the truth
and reality of all that is inculcated is aimed at and secured ; reason
is enlisted on the side of conscience ; and what 
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PREFACE. XXV ever use is made of the feelings in the

course of the Exercises, is but as scaffolding to assist in the erection
of a solid structure of virtue, which will stand, and weather the
storm, after it has been removed. Secondly, the mind is made to act
through out, and to work out its own resolutions. No thing is
imposed on us by others, either through persuasion or by authority :
we are made to think, to conclude, to determine, and to act, by a
process essentially our own ; so that there is no escape, and no
danger from the reaction of self-love. No influence has been used,
further than to guide rightly the exercise of our own powers ; and
even that direction has been given to us with our eyes open, and
under the full conviction that we cannot shrink from a single o step,
without going against reason and con science. It is now time to say
a few words on this translation. The original of the Spiritual Ex
ercises was written by St. Ignatius in Spanish. Of two translations
made into Latin, in his own time, one was preferred for publication
which was more elegant in its language. This is the standard version
religiously adhered to
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XXVI PREFACE. in all subsequent editions. It therefore

forms the text from which the present translation has been made.
Fidelity has been aimed at in it, above every other quality. Its author
has studied to make it as accurate as possible, at the cost of what
might have been a more flowing style. It has also been carefully re
vised and compared with the original by the writer of this preface.
The present General of the Society of Jesus, anxious to regain, if
possible, the original of the Saint, has published a new version from
the Spanish, side by side with the common edition. It contains many
important varieties. Such as appeared to the translator worthy of
particular notice, have been incorporated in the present translation.*
May this become an instrument in the hands of Divine Providence to
bring many souls to grace and virtue ; and add to the many won
derful fruits which this little volume has already produced to the
Church. N. W. St. Marys College, Feast of the Sacred Heart, 1847. *
[See the Translator's Advertisement.]
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ADVERTISEMENT OF THE TRANSLATOR. THE kindness of

the Right Rev. Prelate who has favoured the reader, as well as the
trans lator and publisher, of these Exercises with the foregoing
introduction to their meaning, has partly superseded the necessity of
an Advertise ment : a few words, however, will be desirable, in order
both to prevent mistake, and to put the reader more exactly in
possession of what has been done in this Edition. Whilst, then, for
the reason assigned in the preceding Preface, the present
Translation ad heres scrupulously to the authorized Latin Version, —
in order, nevertheless, to ascertain and express with as much
accuracy as possible the full sense of that Version, the Translator has
throughout carefully availed himself as well of the new Literal Latin
Translation from the Spanish Autograph published, side by side with
the Common Version, by the present FatherGeneral of the Company
of Jesus (Father Rothaan)*, as of his copious and admirable Anno
tations, — in which latter are frequently noticed * His Second
Edition, Rome, 1838, is the one which has been made use of by the
present Translator, as well in loth Versions as in the Preliminary
Documents, &c.
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XXV111 ADVERTISEMENT. the expressions both of the

original Spanish it self, and of the ancient but unpublished Literal
Latin Version spoken of in the second and third of the Preliminary
Documents and in the Pre face (p. xxv) to the present Translation,
and used by St. Ignatius himself; — yet without making it his
business, except in some few in stances, to inform the reader either
in or under the text, of the differences between the Common Latin
Version and this new one of Father Rothaan, before the beginning of
the Mysteries of the Life of Christ. Throughout those Mysteries he
has made a point of giving, either between brackets or at the foot of
the page, at least all those differences to which attention is called in
Father Rothaarfs Version itself, by the distinc tion of roman instead
of italic type. In the subsequent portions of the work, without im
posing upon himself the same rule, he has yet given a copious
selection ; while both in these and in the Mysteries he has included a
very considerable proportion of those remaining dif ferences which,
though not marked by Father Rothaan with any difference of type,
will never theless be of service, if compared with the Com mon
Version, towards acquiring a more accu rate idea of the Author's
meaning. In order partly to supply the place of a fuller expression of
these differences in the preceding portions of the Exercises, he has
appended to the end of the book the translation of whatever he had
not already anticipated of a printed selection kindly lent him by the
Right Rev. Author of the pre ceding Preface ; to which he has also, in
the
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ADVKRTISEMENT. XXIX course of translating it, made

copious additions from the above new and literal Version itself; —
availing himself at the same time of the oppor tunity, to make a few
corrections (chiefly tacit*) in the body of the Work. Some at least of
these corrections will perhaps have been anticipated by Dr. Wiseman
(see p. xxvi of his Preface) ; but as the Translator has been
prevented by the distance from ascertaining what corrections were
made by his Lordship, he has thought it best to correct himself
whatever in his own MS. he has observed to admit of being rendered
more exact. A few Notes have been interspersed, as well among
these Additional Literal Renderings, as at the foot of the page in the
body of the Work ; — drawn for the most part from the above-men
tioned admirable Annotations, even when not ex pressed in the
words, of Father llothaan; but in serted (except those which are
given among the Additional Literal Renderings) within brackets, in
order to distinguish them from the ancient notes appended to the
Exercises by the authority mentioned in the fourth of the Preliminary
Docu ments, and containing corrections of the Common Latin
Version from the Spanish Autograph. In these latter, originally (see
the above Document) placed at the end of the book, as the altered
pas sages are often cited at greater length than can be at all
necessary when the corrections are given at the foot of the page,
and in a translation, * The " tacit" corrections have been made by
merely giving in an amended form the passages of the Common
Version to which the Literal Renderings correspond.
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XXX ADVERTISEMENT. — it has been thought sufficient in

the present Edition to give, in general, little more than the words
actually altered. — It may be added here, that the parenthetical
marks found in the quo tations fron the New Literal Version are to be
understood, wherever the contrary is not ob vious, merely as
brackets. The explanatory words or expressions, or different
renderings, contained within them, are generally speaking, not
always, Father Rothaan's; the change from Latin to English, while it
rendered some of his insertions needless, having at the same time
rendered some new ones necessary. The " Table of Contents" which
follows the Title-page has been compiled (with the help of the fuller
one of Father Rothaan) on a scale and plan which may render it a
kind of Epitome or Synopsis of the whole book ; and, if studied
carefully, will be no inconsiderable help towards understanding the
Exercises themselves. In conclusion, the Translator has only to unite,
in his own and the Publisher's name, in the pious prayer with which
the Right Rev. Author of the preceding Preface ends. St. Germain en
Laye, near Paris; Feast of St. Osmund, 1847.
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(From the Edition of Father Rothaan.} THE Documents,

which it is the custom to place at the head of all Editions of our holy
Father's book, could not be omitted in this new one. They are these
which follow : i. The Letter Apostolic of Pope Paul III, by which the
holy Father's Exercises are ap proved and recommended. II. The
Testimonials of those to whom tho censorship of the book had been
committed by Paul III. in. The Advertisement prefixed to the First
Edition. iv. Another Advertisement, concerning the Emendations
placed under the text in the New Edition of the year 1596. I. POPE
PAUL III, for the perpetual remembrance of the thing. *The care of
the pastoral office, committed to us over the whole flock of Christ,
and the love of the glory and praise of God, makes us [* Pastoralis
officii cum, &c.]
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XXXH PRELIMINARY DOCUMENTS. to embrace those things

which help the salva tion and spiritual advance of souls ; and when
persons ask us anything which may serve to cherish and nourish
piety in Christ's faithful people, to admit their prayers to a favourable
hearing. Since therefore, as our beloved son, the most noble Francis
of Borgia, Duke of Gandia, has lately caused to be set forth to us,
our beloved son IGNATIUS OF LOYOLA, FatherGeneral of the
Company of Jesus, established by us in our blessed City, and
confirmed by us with the Apostolic authority, has composed certain
Spiritual Instructions or Exercises, drawn from the holy Scriptures
and the expe rience of the spiritual life, and reduced them to a
method excellently adapted to move to piety the minds of the
faithful ; and since the afore said Duke Francis has not merely learnt
by report, brought from many places, but also ascertained by the
clear proof of experience, as well at Barcelona, as at Valencia and at
Gandia, that these Exercises are eminently useful and wholesome to
Christ's faithful people, for spi ritual consolation and advance ;
wherefore the same Duke Francis has caused an humble sup
plication to be made to us, that, in order that the fruit of the
aforesaid Spiritual Instructions and Exercises may be the more
widely extended, and more of Christ's faithful people invited to use
them with greater devotion, we would vouch safe of our Apostolic
benignity to have them examined ; and if we found them worthy of
ap probation and praise, to approve and praise them, and otherwise
to arrange in a fitting
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PRELIMINARY DOCUMENTS. XXX111 manner concerning

the premises ; We, there fore, having had the said Instructions and
Ex ercises examined, and having learnt by the tes timony and
account of our beloved son John, of the title of St. Clement, Cardinal
Priest, Bishop of Burgos, and Inquisitor of heretical pravity ; and of
our venerable brother Philip, Bishop of Salucise, and Vicar-General in
Spirituals of our said City ; as also of our beloved son Giles Foscarari,
Master of the Sacred Palace ; to us thereupon made ; that, being
replete with piety and holiness, they are and will be highly useful
and wholesome for the edification and spiritual advance of the
faithful ; and having also due regard, not without reason, to the
abundant fruits which IGNATIUS and the aforesaid Com pany by him
instituted cease not to yield in every part of the Church of God, and
to the very great help which the before-mentioned Exercises have
furnished thereto ; receiving favourably such supplications, do, by
the afore said authority, by the tenor of these presents, of our
certain knowledge, approve, praise, and with the defence of this
present writing fortify, the aforesaid Instructions and Exercises, and
all and singular their contents ; exhorting very much in the Lord all
and each of Christ's faith ful people of both sexes, wheresoever
situated, that with a devout good will they will use these so pious
Instructions and Exercises, and by them be taught. Giving
permission also, that the said Instructions and Spiritual Exercises
may by any bookseller, by the aforesaid IGNATIUS chosen, be freely
and lawfully printed. Provided, howd
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XXXIV PRELIMINARY DOCUMENTS. ever, that, after the first

Edition, they shall not be printed, either by such or by any other per
son whomsoever, without the consent of the same IGNATIUS, or his
successors, under pain of excommunication, and of 500 ducats to be
ap plied to works of piety. And charging never theless all and
singular Ordinaries of places, persons in ecclesiastical dignity,
Canons of ca thedral and metropolitan churches, and the Vicars
spiritual, general, and official of the Or dinaries of the same,
wheresoever situated ; that they, or two, or one of them, do,
personally, or by some other or others, assist any member of the
aforesaid Company, or other persons concorned, in regard of the
before-mentioned Spi ritual Exercises, taking order effectually, by our
authority, that they may peaceably have and enjoy the said
concession and approbation ; not permitting them by any persons,
contrary to the tenor of these presents, in any manner what soever
to be molested ; restraining all impugners and obstinate persons by
ecclesiastical censures and punishments, and other ready remedies
of law, postponing appeals ; invok ing also to this end (if need be)
the help of the secular arm ; The decree of our pre decessor Pope
Boniface VIII, of happy me mory, concerning one, and that of the
General Council concerning two, Diets, (provided that no one be
drawn by authority of these presents beyond three,) and any other
constitutions and ordinances apostolical, and other contrary de
terminations whatsoever, or any privilege to any persons in common
or separately, by the same
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PRELIMINARY DOCUMENTS. XXXV See, to the effect that

they may not be inter dicted, suspended, or excommunicated,
granted by Letters Apostolical which do not make full, and express,
and word for word mention of such privilege, notwithstanding. And
our will is, that the transcripts of the present letters, sub scribed by
the hand of a Notary public, and sealed with the seal of any Prelate
or person in ecclesiastical dignity, be regarded with entire
confidence, and be acted upon, as well in judi cial proceedings, as
out of them, in the same manner as if the original letters wero
exhibited and shewn. Given at Rome, at St. Mark's, under the
fisherman's ring, on the last day of July, in the year one thousand
five hundred and forty-eight ; of our Pontificate the fourteenth. BLO.
EL. FULGINEN. II. THE TESTIMONIES Of those to whom the
censorship of the Exercises w.-:« committed. IN THE FIRST
TRANSLATION." We have read all the contents arranged in this
volume, and they have pleased us very much, and appeared
eminently conducive to the salvation of souls. CARDINALIS
BURGENSIS. We give permission, that this Work, worthy of all
praise, and very profitable for the Christian profession, may be
printed. PHILIPPUS VICARIUS. [* With respect to the two
Translations see the next following, with respect to the signatures
the preceding Document.]
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XXXVI PRELIMINARY DOCUMENTS. Exercises so holy

cannot but be of the greatest advantage to any one who applies
himself to them. They are therefore to be embraced even with open
arms. F. ^Eomius FOSCARARIUS, Magisler Sacri Palatii. IN THE
SECOND TRANSLATION. We have read these Spiritual Exercises, and
they please us very much ; and we judge them worthy to be
received and made much of by all followers of the orthodox faith.
CARDINALIS BURGENSIS. We give permission, that this Work,
worthy of all praise, and very profitable for the Christian profession,
may be printed. PHILIPPUS VICARIUS. Whereas the Christian
religion cannot long sub sist without some Spiritual Exercises and
Medi tations (for in meditation, saith the prophet, my soul burns up),
I think none more suitable than these, which are undoubtedly the
fruit of scriptural studies and long practice. F. ^EGIDIUS
FOSCARARIUS, Magister Sacri Palatii. III. ONE OF THE COMPANY OF
JESUS, To the devout reader of the same Company, health in the
Lord. These Instructions and Spiritual Exercises, which, instructed
less by books than by the unction of the Holy Ghost, by inward expe
rience, and by the practice of the management
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PRELIMINARY DOCUMENTS. XXXVH of souls, our Father in

Christ Master* IGNA TIUS OF LOYOLA, the Founder and
FatherGeneral of our Company, as has been said be fore, composed,
have been translated from Spanish into Latin in two ways : one
version rendered not merely sense for sense, but almost word for
word ; the other (which appeared pre ferable) gave only sense for
sense, but faithfully. When however these Exercises, in order to
satisfy the devotion of some, and especially of the most illustrious
Duke of Gandia, Francis of Borgia, who was desirous that they
should be approved by the authority of the Apostolic See, they
having also been already long (jampridem) approved everywhere by
the spiritual advance of very many persons of every sort and
condition (who by their means had gained or wonder fully increased
the spirit of the Lord) ; when, I say, before the approbation of the
Sove reign Pontiff, they were laid before the in tended censors for
inspection, both transla tions were presented to them ; and although
they were submitted to their entirely free cen sure, to add, to
diminish, to change, as it should seem good in the Lord ; yet,
without changing so much as a word, they approved both ver sions,
as appears by their testimonies in the original manuscripts. As for
the printing, I [* In the Latin, " Magister" (or, as in the Douay Edi
tion of 1586, " J/."); i. e. either Magister Artium, " Mas ter of Arts",
as at Oxford ; or simply " Mr.", now Mister, formerly Master or
Maister (compare the French Maitre for Maistre), i. e. Magister as a
general term of respect.]
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XXXVlli PRELIMINARY DOCUMENTS. wish to inform thee,

pious reader, that this work and labour has been spent, not on those
by whom the Exercises will merely be read, but on those by whom
they will be performed, or rather, be delivered to others. For since, in
order to the attainment of abundant fruit, it is little to the purpose to
have read, unless one has diligently exercised one's self in them,
and has got a teacher who is versed in spiri tual things ; it is certain
they have not been printed with the intention of being spread
abroad among the people in general ; but, since it was too laborious,
and accompanied with a great loss of time and expense, to write out
by hand so many copies as were wanted for the uses of the
Company itself, and in order that, avoiding variety and a multitude of
errors (which are usually found in manuscripts), there might be a
supply of copies of undoubted fide lity, this Work has been printed;
but all the printed copies have been placed in the Com pany's
power; for its own use, as we have said ; so that they can neither be
sold, nor printed anywhere. Concerning these things, pious reader, if
perchance they had not fully come to thy knowledge, being well
acquainted with all the aforesaid particulars, I thought it my duty to
inform thee. Farewell in the Lord. At Rome, August 8, 1548.
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PRELIMINARY DOCUMENTS. XXXIX IV. PLACES TO WHICH

FROM DILIGENT COL LATION WITH THE SPANISH AUTOGRAPH
ANNOTATIONS HAVE BEEN ANNEXED IN THIS LAST* EDITION. The
Committee of Fathers which was ap pointed in the Fifth General
Congregation for the revision of the Directory of the Exercises,
proposed more especially this, that before the Book of the Exercises
were printed again, it ehould be diligently compared with the
Spanish Autograph which is preserved at Rome, not for the purpose
of substituting a new version, but in order that certain passages
which in the Common Latin appeared somewhat obscure might be
rendered conformable to it. Which when our Reverend Father had
directed to be done, a diligent collation having been made, it was
found that the Latin Edition differed in few things from the
Autograph. Those there fore which appeared to be of little moment
having been passed by, it was thought good that those places only
should be noted in which the sense was judged somewhat obscure,
or at least could be made clearer by this new render ing. And when
all these had been diligently examined by our holy Father with the
Fathers who assisted him ; in order that, on account of the
reverence due to the Common Edition, it might not appear that it
was being changed, it seemed better that all the places which were
noted should be placed at the end of the Exer[* See the date at the
end.]
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xl PRELIMINARY DOCUMENTS. cises, and be marked with

certain signs of re ference (stellulis) which might answer to the
places in which the alterations were made, in order that any one
might be able the more easily to find the things which in this last Edi
tion have been made conformable (to the Auto graph). And this
labour, as we hope, will bring an increase of light to those who
handle the Ex ercises, and be agreeable to all the Members of our
Society, with whom the use of the Exercises ought to be most
frequent. At Rome, June 25, 1596. By order of our Reverend Father-
General, JAMES DOMINIC, Secretary. [Concerning these alterations
see also the Translator's Advertisement.]
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THE SPIRITUAL EXERCISES OF ^>r, Jgnatiutf of Hopola.

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THE PKATER, Anima Christi. SOUL of Christ, sanctify me.

Body of Christ, save me. Blood of Christ, inebriate me. Water of the
side of Christ, wash me. Passion of Christ, strengthen me. 0 good
Jesu, hear me : Within Thy wounds hide me : Permit me not to be
separated from Thee From the malignant enemy defend me : In the
hour of my death call me, And bid me come to Thee, That with Thy
Saints I may praise Thee For ever and ever. Amen.
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Cfje Spiritual OF THK HOLY FATHER SAINT IGNATIUS

LOYOLA. ANNOTATIONS Affording some understanding with respect
to the Spi ritual Exercises which follow ; for the help as well of him
who is to give, as of him who is to receive them. THE first
annotation is, that by the name itself of Spiritual Exercises is
understood any method of examining one's own con science ; also
of meditating, contem plating, praying mentally and vocally, and,
finally, of performing any other spiritual operations, as will be said
hereafter. For as, to walk, to travel, and to run, are bodily exercises ;
so also, to prepare and dispose the soul to remove all ill-ordered
affec tions, and after their removal to seek and find the will of God
with respect to the ordering of one's own life, and the salva tion of
one's soul, are called Spiritual Exer cises. The second is, that he who
delivers to an other the order and method of meditating B
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Spiritual (£j;ernde0 of or contemplating, should set forth

faith fully the history of the meditation or con templation, going
briefly through the chief points only, and adding merely a very brief
exposition ; in order that he who is about to meditate, having taken
first the foundation of the historical truth, may afterwards go over
the ground and reason by himself. For the effect of this will be, that
when he finds anything which may furnish something more of
elucidation or of apprehension of the history, (whether this be
effected by his own reasoning, or by divine illumination of the mind,)
he will experience a more delightful taste and more abundant fruit,
than if the matter itself had been more diffusely set forth and drawn
out by another. For it is not the abundance of the knowledge, but
the interior feeling and taste of the things, which is accustomed to
satisfy the desire of the soul. The third is, that, whereas in all the fol
lowing Spiritual Exercises we use acts of the intellect when we
reason, but of the will when we are affected, we must take notice
that in the operation which belongs chiefly to the will, while we
converse vocally or mentally with the Lord God or
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Lopola. His Saints, a greater reverence is required of us,

than while by the use of the intellect we are employed rather in
understanding. The fourth is, that, although to the fol lowing
Exercises are assigned four weeks, answering to as many portions of
the Ex ercises, each to each, viz., that in the nrst week the
consideration may be concerning sins ; in the second, concerning
the life of our Lord Jesus Christ up to his entrance into Jerusalem on
Palm Sunday; in the third, concerning His Passion ; in the fourth,
concerning His Resurrection and Ascension, adding the three
methods of prayer ; yet these weeks are not to be so understood, as
if it were necessary that each should contain seven or eight days.
For since it happens that some are slower, others more ready, in
attaining what they seek, (for instance in the first week contri tion,
grief, and tears for their sins,) and that some are more or less
agitated and tried by various spirits ; it is sometimes expedient that
any week should be cut down * or extended, according to the
nature of the subject matter. The whole time, however, of the
Exercises is accus* In the fourth annotation, in the end, where we
have — cut down, the sense will be clearer if we read — contracted.
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Spiritual ^errtfieai of turned to be concluded in the space

of thirty days, or thereabouts. The fifth is, that he who receives the
Exercises is wonderfully assisted, if, coming to them with a great and
liberal mind, he offers his whole desire and choice to his Creator,
that, concerning himself and all that belongs to him, He may appoint
that in which he may be able best to serve Him, according to His
own good pleasure. The sixth is, that he who gives the Exercises, if
he perceives that the one who receives them undergoes no spiritual
com motions of the mind, such as are consola tions or sadnesses,
nor any agitations of different spirits, ought carefully to inquire
whether he performs the Exercises them selves at the prescribed
times, and in what way ; also, whether he observes diligently all the
Additions ; and let an account be asked of each thing. Now,
concerning Con solations and Desolations we shall speak further on,
in the First Rules about the discerning of spirits; concerning the Ad
ditions, in the end of the First Week. The seventh is, that he who
has the care of the exercising of another, if he sees him affected by
desolation or temptation, ought to take care not to shew himself
hard or austere to him, but rather to be mild
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lopola. and gentle, confirming his mind to act vigorously for

the future, and having laid open the wiles of our enemy, to study to
dispose him for consolation, as for a thing shortly to follow. The
eighth is, that concerning the con solations and desolations of him
who is re ceiving the exercises, and concerning the wiles of the
enemy, the Rules which are given in the two first weeks*, concern
ing the distinguishing of various spirits, will be able to render
service. The ninth is, that when a person is to be exercised who is
inexperienced in spi ritual things, so that it may happen that in the
first week he may be troubled with some gross and open
temptations ; when he has shewn already certain impediments to
following out the service of God (such as are trouble, anxiety,
shame, fear, on account of worldly honour), then he who is
instructing him in the exercises must dispense with the Rules which
belong to the second week, concerning the distin guishing of spirits,
and use those only which are given in the first. For as much
advantage as the other will gain from * In the eighth annotation,
where it is said — in the two first weeks, read— -for the two first
weeks.
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Spiritual demises of these latter, so much damage will he re

ceive from the former, on account of the subtilty and sublimity of the
matter, which is above his reach. The tenth is, that, if he who is
being exercised is tossed by temptations having on their face the
appearance of good, he must then be fortified by the aforesaid rules
of the second week. For the enemy of the human race attacks by
the appearance of good those, for the most part, who have already
walked in the way of life which is called the illuminative, answering
to the exercises of the second week, rather than in the other which
is commonly called the /n/r
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tttfif lopoFa* ought to be spent ; he should always take

care to find rest to his mind in this, that he is conscious that he has
employed more rather than less time. For it is a . fre quent thing
with the devil to labour that the space of time appointed for medi
tation or prayer may be shortened. The thirteenth is, that, whereas
it is an easy and light thing, when consolation abounds, to go
through with the hour; most difficult on the contrary when
desolation happens ; for this reason, against tempta tion and
desolation one must always con tend by prolonging the exercise
beyond the prescribed hour, for the sake of over coming. For so we
learn not only to re sist the adversary, but also to vanquish him. The
fourteenth is, that, if he who is engaged in the exercises is seen to
be borne along with much consolation and great fervour, care must
be taken that he does not bind himself by any promise or vow
inconsiderately and precipitately made; and this must be so much
the more diligently prevented, in proportion as he is seen to be of a
more unstable disposi tion. Foralthough one person may rightly
move another to enter into Religion, in
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Spiritual demises of which the vows of obedience, chastity,

and poverty must be made; although, too, a work done by vow is
more meritorious than one done without a vow, yet the greatest
regard must be had to the pecu liar condition of the persons. Also it
must be attentively considered, what ad vantage [help] or
disadvantage [nm~ drance] may occur for the performance of what
any one is about to promise. The fifteenth is, that he who gives the
exercises ought not to urge the other to poverty and the promise
thereof more than to the opposite; nor to this rather than to that
plan of life: for although out of the exercises it is lawful, and to be
accounted meritorious, to persuade all those to embrace celibacy,
religious life, and any other evangelic perfection, who from the
consideration of their persons and conditions will probably be fit
subjects ; yet it is far more suitable and better, in the exercises
themselves, not to attempt it, but rather to seek the will of God, and
wait until our Creator and Lord Himself communi cate Himself to the
soul devoted to Him, and embracing it, dispose it to the love, praise,
and service of Himself, as He knows to be most fitting. Wherefore,
he who
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lopola* dictates the exercises must stand in a cer tain

equilibrium, arid, the instrument apart, leave the Creator Himself to
trans act the matter with the creature, and the creature with the
Creator. The sixteenth is, that, in order that our Creator and Lord
Himself may work the more certainly in His creature, if the soul
happen to be affected and inclined to any thing less right, one must
struggle to the utmost and with one's whole powers to the contrary :
as, for instance, if a man aspire to the getting of an office or
benefice for the sake, not of the glory of God, or of the common
salvation of souls, but only of his own advantage arid temporal
affairs, then the affection ought to be impelled to the opposite by
assiduous prayers and other pious exercises in which the oppo site is
asked of God; that is to say, that he offer to God this mind, namely,
that he seeks no longer such office or benefice, or anything else,
unless God shall have so changed his former affection, as that he
may no longer desire it, or possess it, for any other reason than the
worship and honour of God. The seventeenth* is very useful,
namely, * The seventeenth annotation should stand thus : "The
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10 fZT&e Spiritual ^rrnerc of that he who gives the

exercises, although not wishing to inquire into and know the private
thoughts and sins of the other, yet, being faithfully informed
concerning the thoughts infused by various spirits, and which draw
to greater or less good, should prescribe him some spiritual
exercises, suited to the present necessity of the soul. The eighteenth
is, that, according to the habit of him who is being exercised, ac
cording (for instance) to his age, learn ing, or genius, the exercises
ought to be adapted ; lest on one untutored, or weak, or delicate,
those things be laid, which he cannot bear without inconvenience,
much less undertake to his profit. In like man ner, according as it is
in the mind of each to dispose himself, that must be im parted to
him which may most help him. Therefore, to him who desires only to
be instructed and brought forward to some step in which his mind
may be at rest, seventeenth, It is very useful that he who gives the
ex ercises, although not intending to inquire into and know the
private thoughts and sins of the other, should yet be faithfully
informed concerning the various agitations and thoughts which
various spirits infuse. For, having per ceived his greater or less
advancement, he is able to prescribe him some spiritual exercises
suited to the present necessitv of the soul.