He must therefore be understood to have gained it in some such way as the following, viz. by trading with an inordinate love of gain, or with some other purely human and faulty affection.

5. Secondly, it is to be noted that whereas both the first and second class have a certain weakness of will and reluctance to part with the thing, yet they differ in this, that the first class never make use of any means, nor even think of doing so; but the second do something more, for they do indeed use some means, but only such as are pleasing to them, not such as are in accordance with the will and good pleasure of God. And therefore they think themselves ready to do everything else, except that one thing, viz. to part with that which they love. The third class are ready to do even this, if it should be God's will, and only ask whether it is His will.

6. Thus it is evident that the whole purpose of this meditation is to show the soul how corrupt and perverse it is, since it is either unwilling to lay aside inordinate desires, or, if willing, it is only willing to do so in its own way, and not to resign itself into the hands of God. Whence it is evident that its will is very weak, for in truth it wills and does not will at the same time.

7. Wherefore because this is a matter of such great consequence, especially in view of preparing the soul for the Election, the exercitant may well, for the sake of increased clearness, fashion for himself other similar illustrations besides this of three merchants, imagining, for instance, three sick persons, each of whom desires to get well; but the first will not use any remedies because of their bitterness, nor submit to any operation because of its pain. The second is willing to use some, but only such as he himself approves and judges fit, not those which are really suitable to his disease, as, for instance, abstaining from wine and the like. The third gives himself up entirely to the physician, and allows him to prescribe his diet, or cauterize him, or even amputate a diseased member if it should be needful.

8. Furthermore, along with these two meditations of which we have just spoken, viz. the Two Standards and the Three Classes, or, if it should seem better, on the following day, after the meditation on Christ leaving Nazareth to be baptized, the three Degrees of Humility should be explained to the exercitant who is about to make his Election, in order that, as is said in the Book of Exercises, he may turn them over in his mind during

the whole day. And along with this, on the same day, he should meditate upon one or two of the Mysteries of the Life of Christ, as on the other days. For these three degrees are not appointed for any definite hour of meditation, since they contain only one principal point, to wit, the desire of attaining the third degree, which is to be pondered during the whole day apart from the meditations, and even during them if a suitable opportunity occurs, using along with it the threefold colloquy of the Standards, as is directed in the same place.

CHAPTER XXX

Of the actual Election according to the method of the second Time 1. After these Exercises we must now approach the Election more closely. And first of all the prelude for making the Election should be explained. This bears a great similarity to the Foundation which is prefixed to the Exercises, and therefore any one who has made that meditation well will find no difficulty here.

2. Meanwhile let the director examine the will of the exercitant, whether he has that indifference the necessity of which we have already pointed out; and if he finds him too much inclined to an imperfect state, let him explain to him the Note which follows the Three Classes, to the effect that when we feel repugnance to actual poverty we should ask God that He would incline our wills more powerfully to that side: in the same way, for example, as a curved rod must be bent in the opposite direction, in order that remaining midway it may become straight. And this is especially to the point in this matter, since that side to which we ask God to incline us is the safer, and our prayer that He would thus incline our will can hinder neither His will nor our liberty. After this the exercitant must proceed with the meditations on the Mysteries of Christ, as they are set down in the book of the Exercises, while at the same time he applies himself to the Election. And to guide him in this, the three times of making a good Election should be given him, either by word of mouth or in writing as shall seem best to the director.

3. In making his Election, however, the exercitant is not to dwell upon those three times during the whole hour of his meditation, but after finishing each meditation, or in some part of it, when the mind is calm and tranquil.1 And therefore great See the third Time for making an Election.

care must be taken, as we have already said, that the meditations on the Life of Christ be made attentively at the proper times. For if a man should wish to give himself entirely to the consideration of the choice of a state of life, omitting meanwhile his meditations, he would not do well, and such a course would prove hurtful to him; for it is by means of the meditations that the soul is strengthened and illuminated and lifted up from earthly things, so as to become more fit for knowing the will of God and embracing it, and for overcoming all impediments, whereas, on the other hand, if he should cease from meditating, his soul would become darkened and enfeebled.

4. Therefore due time must be given to meditation on divine things as they are presented in the different Mysteries, and due time also to the Election, lest if the soul should be entirely occupied with this latter business this one consideration should become so predominant as to dry up the sap and bloom of devotion and enfeeble its life.

5. But if it is asked still more particularly how the Election is to be made, the answer is that if the exercitant is making it in the second time he ought, during his meditation or colloquies, in a word while he is in the presence of God, to set before his mental eye the way of the counsels, and without using any reasoning or discourse of his own to observe whether he feels in his soul any movements of consolation or of desolation, and then to set before himself the way of the commandments and note the same points with regard to it.

6. Nor is there need, as has just been said, of any special meditation for this, but it is sufficient if the exercitant makes these observations while engaged in his ordinary meditations and prayers. And let him do the same also out of the time of meditation, setting before himself the aforesaid alternatives and observing how they affect him, not making use of his reason, but only listening to the voice of God, and disposing himself to hear and obey it as best he can; above all, making repeated acts of resignation, and renewing his desire to know the divine will, always taking care that his own will and inclination may be entirely in abeyance.

7. When, however, the director visits him, let him ask of him an account of these movements, and if he detects signs of the good or of the evil spirit, let him make use of the Rules for the discerning of spirits, especially those which are appropriate to

the Second Week, and let him explain them to the exercitant so far as he thinks sufficient for his guidance, or, if need be, for his encouragement. And if he sees that he is going on well in this way, let him give him another meditation, and exhort him to keep to the same course with regard to the Election he proposes to make, so as to find out whether the same movements persist or other contrary ones take their place. And if contrary ones should occur, let him endeavour to discern by the aforesaid Rules which of them are good, which bad.

CHAPTER XXXI

Of making an Election according to the first and second methods 1. If an Election is not reached in this second time because the exercitant feels no notable movement in his soul, or feels moved in opposite directions, the two methods of the third time must be used; and it must be explained to him that if he comes to any conclusion by the first method, he should then weigh that conclusion by the second, and if the same result is reached by both methods, it is a sign that the Election is a good one. 2. During this third time, however, it may be well to give only one of the meditations belonging to the Second Week, with a repetition of it, in order that the remaining time may be employed in the Election. And this seems to be intimated in the book of the Exercises in the case of the contemplation on our Lord's Baptism, which is the only one assigned to the fifth day.1 Although, since this is not directly enjoined, we may believe that it is left to the discretion of the director to give either one or two meditations each day, as shall seem to him most profitable to meet any difficulty the exercitant may feel, and according as he may need more or less time for considering his Election.

3. He should be instructed also to note in writing, in separate columns, the reasons which present themselves on either side. For when all the reasons in favour of each side are collected together they show the truth more clearly and have greater force. The exercitant, however, ought to lay these reasons before his director, in order that the latter may be better able to direct him.

4. The director must be on his guard also not to overburden

I.L.

1 See Note 79, p. 115.

A A

the exercitant while engaged in a matter so difficult and laborious as this. He must not be continually urging and driving him, but rather allow him at times to take breath, lest being perpetually harassed he should be swallowed up with sadness or disgust, and cast himself away in despair. And this is especially to be feared when to his own weakness and the repugnance of the flesh are added the attacks of the devil, for it is difficult to restore the courage of such a one when once he has become disheartened.

5. And even if the exercitant should appear not to respond very promptly to the divine will, nor to overcome himself as he ought, yet he must be patiently borne with, in the hope that little by little, and as it were step by step, he may overcome the obstacles in his way. In this we must imitate the character of the divine goodness with which we co-operate, and which orders all things sweetly, and perseveringly waits for tardy souls.

6. Lastly, whatever the exercitant elects in the second or third time, let him not make any vow, especially in the second time, as is said in the fourteenth Annotation. For it often happens that vows are made in the ardour of spiritual consolation which afterwards are regretted. And this rule must be observed with special care in the case of those who are by nature fervent, rash, and unstable. If, however, the Election has been made after mature consideration, and with great clearness and evident tokens of a divine vocation, especially if the age and character of the person give no ground for suspicion, and he desires to fortify his Election with a vow, in order the better to arm himself against the assaults of the flesh, the world, and the devil, the director cannot and ought not to hinder his devotion, nor on the other hand ought he in any way to urge him forward.

CHAPTER XXXII

Of prayer after the Election has been made

1. The last thing in the Election is that which the book of the Exercises mentions in the concluding point, viz. that the exercitant, after his Election is completed, should betake himself to prayer. And if while doing so he finds his judgment in the Election just made confirmed by certain inward movements and lights coming from above, so that God seems to approve