here on the glory of heaven and the future bliss of the righteous, a pledge of which has been given us in this Mystery of the Resurrection of Christ, for, as the Apostle says, God hath raised us up together, and made us sit together in heavenly places in Christ Jesus.1 For which cause we ought to be the more stirred up to despise earthly things and desire heavenly, as he says also in another place: If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above, not on things on the earth.2

2. The Exercise on the love of God is pre-eminently fitted to excite our love for Him, containing as it does four most fruitful points, which furnish abundant material for meditation. It can be made in two ways: first, on the same days as the other Mysteries of the Resurrection, so that on the second day, after beginning the Mysteries of the Risen Life, this meditation on loving God should also be begun, and one or more hours given to it daily, apart from the meditations on those Mysteries. The other method is, first to finish all those Mysteries, and then to devote a whole day, or two days, to this meditation alone.

3. It should, however, be carefully noticed, and explained also to the exercitant as he enters upon this meditation, that in it love is said to depend more on deeds than on words, and to consist in a certain mutual communication of all good things. By which he is to understand that any tender affections which he may feel are not sufficient, nor must he be content with them; but as S. Gregory says: The proof of love is the exhibition of deeds'; and 'Where love is, it works great things; and when it refuses to work, it is not love.' This is all that needs to be said concerning this Fourth Week.

CHAPTER XXXVII

Of three methods of prayer

1. After the Exercises there are added some instructions very suitable and profitable for spiritual advancement. In the first place there are three methods of prayer. It is not indeed intended that all those who have gone through the Exercises should make use of them (for this is not necessary); but they are added to complete the teaching on prayer, and for the sake of more unedu2 Colossians iii, 1, 2.

1 Ephesians ii. 6.

cated persons and those of less mental capacity, who are not able to carry on continuous trains of thought in prayer, so as to remain fixed for some considerable time in meditation on a single subject. Wherefore in the Constitutions, P. VII, cap. iv, lit. F, it is said the complete course of the Exercises is only for a few; the First Week, together with these three methods of prayer, may be given to many.

2. The first method consists in considering the commandments of God or of the Church, the seven capital sins, the three powers of the soul, and the five bodily senses; and this not so much speculatively as practically, e.g. considering in the commandments how badly they have been kept, and resolving to keep them better for the future, and in like manner with the rest.

3. If, however, it should seem good to lift these subjects to a somewhat higher level, and the exercitant should be capable of it, the following method may be taught. In the commandments, first let the commandment be considered in itself, how good, and just, and holy it is. Secondly, how useful is its observance. Thirdly, how it has been kept hitherto, and if it has been kept well, giving thanks to God; or if badly, making an act of contrition and asking pardon. Fourthly, resolving to keep it perfectly and exactly for the future, and asking grace to do this by means of a colloquy. And when this is finished, if the hour is not yet spent, let the next commandment be gone through in the same way.

4. In the case of the capital sins, first let the exercitant review them one by one, considering how evil they are, and how justly forbidden. Secondly, how harmful they are, if they are not shunned. Thirdly, how he has sought to shun them in the past, or is determined to shun them for the future.

5. With regard to the powers and senses, one may consider first how noble and how useful to us each of them is, as e.g. the intellect, and the rest in order. Secondly, for what end they were given. Thirdly, how Christ our Lord used them, or the Blessed Virgin. Fourthly, how we have used them, grieving if we have used them badly, etc. And the same with the other powers and senses one by one; and amongst other points, examining ourselves concerning the faculty of speech, the power of motion, and the like.

6. It should be noticed, however, while we consider how we have used these powers, or in meditating upon the command

ments how badly we have kept them, and especially in meditating upon the capital sins, that our meditation ought not to be made like an examination of conscience, as when we prepare ourselves for confession, or desire of set purpose to elicit an act of contrition (for this belongs to the work of the First Week); but here the chief purpose is to consider the subject-matter itself, and only incidentally to reflect upon ourselves; and therefore this reflection should be made only in a general way, without descending much to particular sins.

7. S. Francis Xavier is said to have been accustomed to commend this method of prayer to all under his spiritual care, so that he often enjoined it as a penance to spend some time morning and evening in this way.

8. Although the book of the Exercises directs that we should dwell upon each commandment, etc., during the time it would take to say the Lord's Prayer three times, nevertheless, if any one should find a relish, or some spiritual profit in any point, he ought, according to what is said in the fourth Addition at the end of the First Week, to dwell upon it longer, even if he should not be able to finish all the commandments.

9. In the second method of prayer it is to be observed that when a single word does not make sense, several ought to be joined together, as for instance Who art in Heaven,' or 'Hallowed be Thy Name.' There are other words which taken alone do afford matter for meditation, as 'Father,' or 'Our.'

10. What is here said about these prayers is to be understood also of certain passages of Scripture, and especially of the Psalms, some of which may be selected, either whole Psalms or some verses of them, which afford rich food both for the intellect and the affections.

11. It should be observed also that when the exercitant makes good progess in this method of prayer, so that he seems to have sufficiently mastered it, it is not necessary that he should continue long in it; it is sufficient that he has learnt the method and knows how to use it for the future. And the same thing is to be understood of the first method, except that, as it admits of somewhat greater variety, it will be useful for the exercitant to make one Exercise upon the commandments, another on the capital sins, a third upon the powers of the soul, and a fourth upon the senses, and so on.

12. By the third method of prayer is to be understood a way

of dwelling upon each single word of some form of prayer for the space of time usually occupied by a single respiration. But if any one, out of devotion, wishes to dwell upon it longer, he can indeed do so; only in that case it will become rather an exercise of the second method than of the third. This method helps us to form a habit of saying vocal prayers with attention and due devotion, so that we may keep the rule of the Apostle : I will pray with the spirit, and I will pray with the understanding also.1 For which reason this Exercise is very useful to those who are bound to the recitation of the canonical hours or other vocal prayers.

13. Although, however, only these three methods of prayer are taught here, we are not to think that other methods are excluded, such as the Holy Spirit often teaches, and men of spiritual experience and wisdom and sound doctrine are wont to make use of, or such as each may have found in practice to be conducive to his spiritual progress. And this applies also to Ourselves,2 always, however, with the approbation and consent of the Superior, or of the spiritual Prefect,3 to whom each ought to manifest his method of prayer, especially if it departs at all from the ordinary method. For the rest, not only will one or other of these three methods be more suitable for different persons, but even the same person, according to his varying frames of mind or body, will find himself more fit at one time for one method, at another time for another, as e.g. when a person is tired or unwell he will not be fit for protracted meditation and mental effort, but will at such times find more help in the second or third method. And this is to be understood as applying not only to this Fourth Week, but to all other times.

CHAPTER XXXVIII

Of imparting the Rules

1. The Rules which are added at the end of the Exercises are not set forth in order that they may be given to every one, but to meet the wants or the devout desires of each.

1 1 Cor. xiv. 15.

2 I.e. of the Society of Jesus.

3 Praefectus spiritualis,' or 'Praefectus rerum spiritualium': now usually called 'The spiritual Father.' For his duties, see Regulae Societatis Jesu.

2. Therefore those which have to do with the distribution of alms ought not to be given except to such as are rich and are accustomed or able to give them. And in like manner those concerning scruples need not be given to those who are not tormented in this way.

3. Those also which concern the Catholic doctrine, although they may help to cherish and strengthen the piety of all, should be explained chiefly to those who live in places or with persons whose orthodoxy is suspected; and secondly, to all workers and preachers, because they are directly opposed to the opinions and words of the heretics of our time.

CHAPTER XXXIX

A brief explanation of some things concerning the three Ways, which are mentioned in the Directory

1. Forasmuch as in this Directory and in the course of the Exercises mention has been made of the purgative, the illuminative, and the unitive ways, and how the four Weeks correspond to them, it has been thought well to add something for the clearer understanding of this matter. For it would be a mistake if any one were to suppose that having gone through the First Week he was perfectly and fully cleansed from sin; and after the Second and Third Weeks, perfectly illuminated; and at last, at the end of the Fourth Week, that he had attained to perfect union with God. For all these stages require much time and care and labour in rooting out faults, subduing passions, and acquiring virtues.

2. But what is meant is this: that the First Week has a certain correspondence and analogy with the purgative way, since it is entirely occupied with reflections and considerations on past sins, and with exciting as great a sorrow and contrition for them as possible, and a fear of eternal punishment, so that the heart may be withdrawn from the love of every earthly thing, and stablished in hatred and detestation of sin. All ΑΠ which belongs to the purgation of the soul.

3. In like manner in the Second and Third Weeks, by considering the example of our Lord and Saviour, both in His Life and in His Passion, and all the virtues which shone out in ideal perfection in Him, we learn in what the salvation and perfection of man consists, and what is the way which leads to eternal