denied that immense fruits have been produced among men of every kind and state and condition; and that the more the use of these Exercises anywhere prevails, there also is seen a correspondingly greater reformation of morals.

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8. Nor should any one wonder that so great results are obtained, and indeed in no very long time, and, I add, with no very great labour. For since the will of God is our sanctification, as the Apostle says, and therefore His boundless goodness is always ready to pour out His gifts upon His creatures; without doubt, if a man interposes no impediment, but rather brings the right dispositions, he will easily and in a short time obtain great graces from God. This therefore is what these Exercises accomplish, effectually disposing the soul for the reception of these gifts. For first they withdraw a man from all occupation with other things and business, and lead him as it were into a kind of solitude, in order that God, on the one hand, may speak to his heart, and he, on the other, may obey the instruction of the Psalmist Be still, and know that I am God. Then, placing at the outset before the eyes of the retreatant the ultimate end of man, viz. eternal beatitude, they show him first how far he has hitherto wandered from it, and so they beget in him sorrow and hatred of sin; next they reveal the beauty of virtue, and by the example of Christ our Lord they kindle the desire of imitating Him. Lastly, they furnish a method of reforming the whole life according to the rule and will of God, whether the state of life itself is to be changed, or not changed but corrected for the better.

9. Since, therefore, the utility and fruits of these Exercises are so great, it is very evident how earnestly their use should be commended to all of Ours; especially if we add, what with all humility and assurance we can and ought to add, that this whole method, viz. this specific teaching, and manner of meditating, and these particular instructions, as useful as they are solid, are a notable gift and grace bestowed by God on our Society. Wherefore since God has given it to us, and given it in order that we might use it, we cannot doubt that this very fact ought to stir us up to use it more eagerly, and not to leave such a treasure hidden, and as it were fruitlessly buried in the earth.

10. But in proportion to the advantage and profit of this

use of the Exercises of which we have been speaking, is the necessity of observing some method in giving them: partly because all cannot have the same experience and skill; partly also because everything could not be included in this book of the Spiritual Exercises, and therefore there are things in it the practical application of which is somewhat obscure; and lastly, in order that uniformity may be observed by all our Fathers, and the Exercises may not be interpreted by each according to his own understanding and opinion, which would result in the introduction from time to time of new and divergent methods.

11. For these reasons, therefore, the first general Congregation, amongst other things which it deemed necessary for the direction of our workers, and the edification of those to whom they should minister, decreed 1 that a Directory for giving the Exercises should be drawn up, and entrusted the care of this matter to the General.

12. And when certain of the Fathers, either of their own devotion or by command of their Superiors, had spent much labour on the matter, it seemed good to our Father Claudius Aquaviva to send this work of theirs, together with the suggestions of some others, to certain of the senior Fathers in the Society, that they might see it and give their opinion concerning it, and if anything occurred to them which it would be well to add, might put it in writing. And whatever among all these opinions and criticisms appeared most suitable to our purpose, has been selected and gathered together in this Directory, and digested under its proper heads, to the glory of God, and the spiritual profit of our Society, and of our neighbours.

CHAPTER I

How men are to be induced to make the Exercises

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1. In our Constitutions it is said, that when an explanation of the Exercises is given to others, our aim ought to be not only to satisfy their inquiries, but also to awaken in them 3 a desire to be themselves helped thereby. Hence it is plain that it should be the purpose of our Fathers gently to persuade as 1 Tit. vi, Decr. 82.

2 P. IV, Declaratio E, in cap. viii. 5.

3 The text reads here in aliis, but the Declaratio referred to above has in illis, which certainly is required to give the proper sense.

many as possible to make the Exercises. For since charity and zeal for souls ought to move us to desire and labour for their salvation and perfection, they should also impel us to make use of this means which is so well fitted and so powerful to effect these ends.

2. Prudence, however, requires that this should be done with discretion and moderation, that is to say at suitable times and occasions, without being troublesome or offensive; and especially with care that no suspicion be aroused that we are seeking to draw men into the Religious state. Good sense and the unction of the Holy Spirit, Who in this and in all else is ready to direct and help those who work along with Him, will suggest to each one a judicious and cautious way of inviting others to make the Exercises.

3. Our blessed Father Ignatius thought, and often advised, that it was best to do this in Confession, not unseasonably and abruptly, but on some suitable occasion, either naturally presenting itself or skilfully contrived; or even out of Confession, when a man is seen to be not altogether content with his present state, either on account of some inward doubt or outward trouble, as for instance the failure of his business, or unkindness on the part of his friends, or for some other similar cause. Sometimes also a man's very vices or falls may afford the best opportunity, especially when he is enlightened by God to recognize his sad condition, and grieves for it, and desires to amend. At such times as these it is often seasonable to propose the Exercises as a remedy for his disorder.

4. But whatever occasion may be taken, the great and wonderful fruits which are wont to follow from these Exercises should be pointed out, viz. peace and quiet of conscience, interior light, and knowledge how to order one's whole life aright, in whatever state God may call a man to serve Him.

5. It is helpful also to quote some examples of men who have made the Exercises with fruit, so that afterwards they have attained to great contentment of soul, and have borne witness by the reformation of their lives to the great good they have gained thereby. And in addition to this it is useful to point out the spiritual consolations and sweetness which they experienced, lest, as is very possible, any one should be discouraged by fear of the labour involved. In relating such examples, however, we should refrain from instancing persons who have entered

Religion (or at all events this last fact should not be mentioned), and should rather speak of those who, after reforming their lives, have remained in the world: since it may easily happen that the man we wish to encourage may fear lest he, too, may be drawn into Religion, and on that account may shrink from the Exercises.

6. On the contrary, we must do all we can to rid men of the belief that the Exercises are only fitting for Religious, or for those who wish to become Religious. For since all men, not Religious only, but seculars also, on account of the dangers in the midst of which they constantly live, need the grace of God, therefore all ought to seek those helps by means of which they may be best fitted to receive it.

7. It should be noted, however, if we are speaking of the full and complete course of the Exercises, that S. Ignatius thought it should not be given to all indiscriminately, but only to a select few who should appear fit for greater things. That this is so may be plainly gathered from a certain instruction which is said to have been written at his dictation, and which runs as follows: 'It does not seem to me expedient to urge any one to make the Exercises unless he has the following qualifications, or at least the most important of them. First, that he should be one of whom it may be hoped that he will be very useful to the Church of God, if he should be called to her service. Secondly, if he has not already acquired such a measure of the arts and sciences as may indicate this, that at least he should be of such age and ability as to lead to the expectation that he will be able to acquire it some day. Thirdly, that he should be free to determine his own life, and even to embrace the state of perfection if it should please God to call him to it. Fourthly, that he should appear well disposed to spiritual things, and be of seemly and dignified bodily presence. Fifthly, that he should not be so firmly attached to anything that it would probably be difficult to withdraw him from it, and to bring him to that state of even balance which is necessary for rightly transacting this business of the soul with God. And further, the more a man is in doubt about the purpose of his life, and is desirous of knowing what he ought to do with himself; finally, the more fit he is to serve the Church, the more, generally speaking, will he be fit to make the Exercises. Those, on the other hand, who have not these qualifications, or who are bound by marriage, or are

in any other way unfitted, ought not to have all the Exercises given them, especially if others more fit are asking for them, or our Fathers should be occupied with other work. Some, however, of the meditations of the First Week may be given to them, in their own homes if possible, and they should be advised to betake themselves to some remote part of the house, and not to go out of doors except to Mass and Vespers, or when they come to receive the meditations. To these may be added, if it seems good, some other Exercises such as the three methods of prayer and the like.' So far S. Ignatius; similar instructions are found, somewhat more briefly expressed, in the Constitutions, P. VII, cap. iv, lit. F.

CHAPTER II

What ought to be the dispositions of those who come to make the Exercises

1. He who comes to make the Exercises ought, in the first place, to endeavour to understand how great a matter it is which he is undertaking: a matter which not only concerns his soul, but concerns it in such a way that if only he is diligent in doing his part, he will lay foundations for his spiritual advancement, which will be found profitable in all his after life. From this he may understand what earnestness,1 diligence, and courage he ought to bring to so great a work and enterprise. Therefore let him make up his mind to play the man, to put away all hindrances to divine grace, and to apply all the powers of his soul to co-operate with this grace, and to dispose himself as perfectly as he can to receive it.

2. To further this end let him first free himself from all his domestic affairs, or at least let him hand them over for a season to others, and for the whole time let him forbid himself all intercourse with friends and relations, and even all messages and letters. For these are wont to fill the mind with many distracting thoughts, and to chill whatever fervour a man may have gained. Rather let him endeavour to shut out every other thought, whatever it may be concerned with, just as if he had no other business in this world.

3. Then let him have a great hope in the goodness and liberality of God, who, since He seeks even wanderers, and follows 2 Annotation xx.

1 Annotation v.