a spiritual affection supernaturally granted, of such a nature that while it is present acts of virtue are exercised easily, and even with sweetness, delight, and warm affections, while on the other hand the works of the flesh lose their savour and appear distasteful. It has various manifestations and component elements, as for instance peace and a certain interior quiet, spiritual joy, light, a clearer knowledge of divine things, tears, elevation of the mind to God, steadfast hope in God, perception of eternal realities, heavenly-mindedness, warmth of holy love, and other similar workings or affections, all of which proceed from the good spirit.

4. Desolation, on the other hand, consists in sadness, disquiet of mind, hope in earthly things or persons, love of lower and unworthy things, aridity, depression, and wandering of the mind after things of this world, all which proceed from the evil spirit.

5. In order, therefore, that a man may come to know which of the two alternatives about which he is deliberating is the more pleasing to God, he ought to observe and notice to which side he is more inclined in times of consolation and tranquillity of soul, and, on the other hand, to which in times of desolation. And since in these contrasted times he sees himself to be moved in contrary ways, he ought to conclude for certain that the movements come from contrary principles. For it belongs to the evil spirit to invade the soul in times of desolation, and overwhelm it with cowardice, sadness and torpor; and on the other hand it belongs to the good spirit to bring joy to the soul, and in the joyous season to flow into it and deal with it. For each of these two spirits gives of that which he has and in which he abounds, as is clear from the Rules for the discernment of spirits, especially those suitable for the Second Week, which are exceedingly useful at this time, and without which we shall walk well-nigh in the dark,

6. There is also another way of dealing with this matter, which S. Ignatius speaks of 1 in that similitude of a man presenting some kind of food to his prince, that he may find out how it pleases him. Thus the soul, with profound humility and fervent love and the desire of pleasing God, may offer to Him in the different times now one thing, now another, observing which of them is more acceptable and pleasing to Him, saying always: "Lord, what wilt Thou have me to do?' And this 1 See the note on Chapter XXIII, 4.

must be said and felt not with the lips only, or with only a slight affection of the mind, but with the whole heart, and with many hearts if we had them.

7. Furthermore, amongst other indications that the divine will is calling to the state of perfection, the following is the best of all, viz. if the soul feels that it is promised as much spiritual wealth as is necessary for building this tower of evangelical perfection, i.e. if it feels that the labours of this life, which seem so heavy to others, and used formerly to seem so heavy to itself, are now rendered much lighter and easier, so that voluntary poverty, or the abnegation of one's own will, the observance of chastity, and the exercise of other virtues, do not now appear so burdensome to it, as S. Augustine writes of himself in his Confessions. A second indication is if these thoughts persistently move the soul to that which is good. For Satan, although at first he may disguise himself, cannot long conceal his real character, but is sure in course of time to begin to show his venom.

8. Lastly, there is an excellent and most lucid discussion of these signs of the good and bad spirits in the second series of Rules for the discernment of spirits in the book of the Exercises. Gerson also treats of the same subject in his book De Probatione spirituum, and S. Bonaventura, De Processu Relig. cap. xviii.1

9. What has been said hitherto applies to the first and second times of Election, with which, if the divine will is so manifest that the soul is firmly established and settled and desires no further certitude, the exercitant may rest content; otherwise he can go on to the third time.

CHAPTER XXVIII

Of the first and second methods of making a good Election 2

1. The third time in the book of the Exercises is divided into two methods, which are called the first and second methods of making a good Election. The first contains six points, the second four rules. If, therefore, an Election is not made in the

1 In most editions of S. Bonaventura's works this little treatise is entitled De Profectu Religiosorum. The editors of the latest critical edition (Quaracchi, 1898) decide that it is not by S. Bonaventura. See vol. viii. p. xcv.

2 I.e. in the third Time, see pp. 129-32.

first, we must go on to the second, which is the last method that can be used in dealing with this matter.

2. For these two methods of making a good Election, as also for the whole time during which it lasts, tranquillity of soul is requisite, since an election is not to be made in a time of disquietude, according as it is written: Make not haste in time of trouble.1 Wherefore, if a man does not feel this tranquillity in himself it would be better that he should continue his meditations until the tempest is abated and calm returns; for in turbid water nothing can be clearly seen.

3. Supposing, then, this tranquillity to be attained, the advantages of the thing or course of conduct in question should be set forth on the one side and the disadvantages on the other, and everything should be carefully weighed and examined, in order that it may be seen to which side the balance inclines.

4. This only, as has been mentioned above, must be observed in practice, viz. that the reasons which are employed in the deliberation should all of them proceed from the principle of obedience to God; nor should any considerations of human respect or worldly advantage be allowed any weight in it.

2

5. It should be noted also, that these two methods into which the third time is divided are not to be used only in the case of no conclusion being reached in the second time, but even if an Election has been made they contribute much to confirm and stablish it. For if the soul were quite certain that the movement it experienced in the second time was from God, it would assuredly have no need to seek any further; but since Satan sometimes transforms himself into an angel of light, it ought to be taken as a general rule that it is very dangerous for a man to wish to govern himself only by the movements of his will and certain interior feelings, without adding due consideration. Therefore our conclusions ought to be examined and proved by means of light; for as the Apostle says: Everything that is made manifest is light. Now this light, after the light of faith, is human reason, which (helped indeed and illuminated by the light of faith) is itself also a gift of God, and there can be no conflict between the two, for truth must of necessity agree with truth. 6. Hence also it is a sign of the working of the evil spirit when he shuns this examination, because he loves darkness 2 Cf. 2 Cor. xi. 14.

3

Eii. 2.

3 Ephesians v. 13, R.V.

and is not willing to come to the light, lest his works should be reproved. On these grounds, therefore, this method of making an Election is safer, because in it reason, illuminated by faith and instructed by the teaching of the Catholic Church, discharges its proper office, and since it puts out all its strength and powers in seeking to know the will of God, it honestly does what it can.

7. If, however, to these reasons be added the experience which a man has of his own infirmity, so that he clearly perceives that his salvation is exposed to great peril in the world, this would without doubt give additional security.

8. And if, moreover, these reasons are confirmed by some of the signs of the second time, which we have spoken of above, viz. peace, consolation, sweetness, etc., then the soul obtains still greater clearness and satisfaction.

9. It may be asked, what is to be done if it should happen that in the second time we are inclined towards a certain thing, and then in the third time to something contrary or different? We reply that the matter must be diligently examined by the Rules for the discernment of spirits and by right reason, and the considerations on either side must be carefully weighed. But if it is quite clear that reason is in favour of the decision reached in the third time, it is safer to follow it, since it is not certain whether that movement experienced in the second time is from God, especially when reason points another way. On the other hand, if the reasons which influence us in the third time are weak, while the movements experienced in the second time, after being thoroughly examined according to the Rules, appear to be from God, and right reason does not conflict with them, the Election made in the second time is to be preferred; for although at first the will of God was not entirely clear by means of it, yet when the matter has been more fully turned over and considered, and the confirmation of reason added, it may be sufficiently certain.

CHAPTER XXIX

Concerning the procedure and order of the Election

1. We come now to the last point, viz. the whole procedure and order of the Election, and of guiding the exercitant during 1 Cf. S. John iii. 20; also Rule xiii for the discernment of spirits, p. 189.

it. And in the first place it should be carefully observed, as we have pointed out above, that already from the beginning of the Second Week the meditation on the Kingdom of Christ begins to dispose the soul for the Election, by raising it up from earthly and transitory things, and inspiring it with the desire of imitating the Saviour. And then this good disposition is henceforth to be continually cherished in the exercitant, as he is spurred on and directed towards that which is more perfect by means of the subsequent meditations-those, viz., on the Nativity and Circumcision, and the rest-in which he should be instructed in such a manner as to conceive the desire of conforming himself to the Incarnate Son of God, and moreover to feel the utmost possible gratitude towards Him Who has given us so much and done such great things for us. In this contemplation, however, of the Kingdom of Christ those words, protesting that I wish and desire, etc., are not to be understood as having the force of a vow, since in the fourteenth of the twenty Annotations a special warning is given that while making the Exercises the exercitant must not rashly bind himself by a vow.

2. Then on the fourth or fifth day the meditations especially bearing upon the Election are begun with that on the Child Jesus remaining in the Temple, in which, as is said in the book of the Exercises, He began to give an example of evangelical perfection, when, leaving His foster-father and His natural mother, He willed to apply Himself exclusively to the service of His Eternal Father.1

3. Therefore in order to bring the soul into right dispositions for making the Election, after this meditation, first the Exercise of the Two Standards is given, then on the same day the meditation on Three Classes of men, the purpose of which last is that the exercitant may examine himself by them and ascertain how he is affected towards worldly things; and if he finds himself to be in the first or second class, may endeavour with all his might to pass on to the third.

4. For the clearer understanding of these three classes, it must be remembered that in all of them it is supposed that the manner in which the sum of money has been acquired is not an unlawful one, so that it would involve an obligation to restitution. For if it were, a man could not be indifferent as to retaining or relinquishing it, as he is said to be in the third class,

1 Preamble to the Consideration of states of life, p. 97.