THE SEVENTH TREATISE.

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OF THE EXAMEN OF CONSCIENCE.

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CHAPTER I.

OF how great Importance this Examen of Conscience is.

One of the chief and most efficacious means we have for our spiritual advancement, is that of examen of conscience, and it is for this reason the saints recommend so earnestly the practice of it. St. Basil, one of the most ancient of those that have made rules for religious persons, ordained that they should every night make this examen. St. Austin in his rule enjoins the same. St. Anthony taught also the same to his followers, by his own example ; and St. Bernard, St. Bonaventure, Cassian, and generally all the founders of religious orders, as well as all masters of a spiritual life, would have us daily apply ourselves to this exercise. St. Chrysostom, writing upon the words of the Psalmist, “in your beds excite yourselves to compunction and sorrow of heart” (Ps. iv. 5), declares, that we should make this examen before we go to bed ; and gives two good reasons for it. First, that the day following we may be the better disposed to preserve ourselves from those faults we committed the day before : for if we examine ourselves well overnight, and conceive a great sorrow for our defects, and propose firmly to correct them, it is certain that this will serve as a curb, to hinder us from falling again into them the day following. Secondly, the examining ourselves at night will be an occasion of greater moderation and recollection all the day long : for the knowledge we have, that on the very same day we must render an account of what we have done, will make us stand more upon our guard, and pay greater attention to what we do. And as a nobleman, says St. Chrysostom, who preserves order in his family, lets no day pass, without calling his steward to an account, to prevent him from being careless and confused therein

• even so it is good that we also daily make up our accounts, lest our negligence and forgetfulness should cause great disorder in them. St. Ephrem and St. John Climacus, moreover, add, that as merchants set down their gains and losses every day ; and when they find they have suffered any loss, they presently endeavour to repair it: so we must daily examine the gains and losses that happen to us in the great affair of our salvation, that by presently repairing our losses, we may prevent them from being so great as to bring on our total ruin. St. Dorotheus takes notice of another very considerable advantage we derive from this examen—it is that by accustoming ourselves to make it well every day, and by daily repenting of our faults, we hinder them from taking deeper root in our heart, and prevent our bad habits from growing stronger. But it is not so with those who are not careful to examine themselves, and whose consciences are compared by the saints to the field and vineyard mentioned by the Wise Man, when he says—“I passed by the field of idle persons, and by the vineyard of the fool, and all was overgrown with nettles, all was covered with thorns, and the dry wall about it was thrown down.” (Prov. xxiv. 30.) The conscience of those who do not examine themselves, is like a neglected vineyard, which, because it is not cultivated, is presently overgrown with thorns and brambles. For our corrupt nature is so bad a soil, that of itself it produces nothing but weeds ; and therefore we must always have our pruning-hook in our hand, and employ ourselves in cutting or rooting them out. Now this is done by means of our examen—it is this that cuts up vice effectually, that plucks up our bad inclinations as soon as they begin to appear, and hinders bad habits from taking root. But the importance and efficacy of this means have been made known not only to the saints, but also to many pagan philosophers, who were illuminated by the light of nature only. St. Jerom and St. Thomas relate, that one of the chief instructions Pythagoras was wont to give his disciples was, that they should daily, morning and evening, employ some time in examining themselves upon these three questions—What have I done?
• How have I done it?
• And what have I omitted to do ?
• Rejoicing at what they found they had done well ; and repenting and being sorry for what they had done amiss. Seneca, Plutarch, Epictetus, and many others, recommended the same thing. St. Ignatius, resting upon the doctrine of the holy fathers, upon the light of reason, and upon the authority of experience, made so

great an account of this examen, that he affirms, as St. Bonaventure had done before him, that it is one of the best and most profitable means we can help ourselves with to make great progress in spirituality, and has also given us particular rules concerning it. Let all the society, says he in one place, take care to examine their consciences every day. In another place he ordains, that this examen should be made twice a-day ; and in some measure prefers this examen even before prayer itself. Because what we only purposed to do in prayer, ought to be put in execution in our examen wherein the extirpation of vices, and the mortification of our passions, are what we must chiefly employ ourselves in. Wherefore this examen is held in so great esteem amongst us, that the religious are twice a-day called to it by sound of the bell—in the morning before we go to dinner, and at night before we go to bed and lest any should fail in the observance of it, all are visited at that time, as at the time of prayer. But St. Ignatius is not content with establishing this examen in the society only, but would have those of the society to persuade, as much as they can, all seculars with whom they converse to practise the same. Hence it is that, amongst us, those who are good labourers in our Lord’s vineyard fail not, as soon as any one puts himself into their hands, presently to teach him to make his general and particular examen of conscience ; thereby to break and overcome more easily any evil habits he may have contracted ; as that of swearing, lying, backbiting, and the like. Behold the use to which our first founders applied it. Father Fabri recommended nothing more to those whose consciences he governed. And when St. Ignatius had undertaken the cure of any person that was spiritually sick, he was not content with giving him the wholesome remedy of the particular examen only ; but he, moreover, assigned some pious person, in whom the patient had great confidence, and obliged the patient, every noon and night, to go to him, to give him an account if he had made his particular examen ; and whether he had observed what was prescribed for the due performance of it. We know also that for a long time together, whilst he employed himself in the spiritual conduct and instruction of his companions, he did nothing else but exhort them to prayer, examen of conscience, and frequenting the sacraments ; believing that if they acquitted themselves well of these, this was sufficient to preserve and maintain them in virtue. All this ought to give us a great esteem of this exercise, and make us consider and look upon it as the most efficacious means for our advancement in perfection, and move us to be very exact in

making our examens twice a-day, and convince us that we cannot neglect them without neglecting, at the same time, the chief obligations of a religious life. Nothing should divert us from so holy an exercise ; or if any indispensable occupation hinders us from making it at the time appointed, we must endeavour afterwards to fulfil this obligation as soon as possible. And sickness itself, which dispenses with our ordinary hour of mental prayer, dispenses not with our general or particular examens. We must hold it, therefore, for an infallible maxim, that we must never exempt ourselves from it upon any account whatsoever. The sick person, moreover, has daily sufficient matter for his particular examen, either by conforming himself in pains and sickness, which God sends him, to his divine will, and also to the remedies he is obliged to take, which are sometimes more troublesome than the disease itself; or else by supporting with patience the want of several things he imagines he stands in need of; or, in fine, by resigning himself entirely into the hands of God, to live or to die, as it shall please the divine providence to ordain.

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CHAPTER II.

UPON what the particular Examen ought to be made.

The examen practised in the society is twofold—one particular the other general. The particular is made upon one subject only, and hence it is called particular. The general is made upon all the faults and imperfections we have that day committed, in thoughts, words, or deeds, and it is called the general examen, because it embraces all things in general. I shall speak first of the particular examen, and afterwards briefly touch on what shall be necessary to add concerning the general ; because almost the same method we are to practise in the particular must also be practised in the general examen ; so that what I say of the one will, in like manner, serve for the other. There are two things to be considered in the particular examen ; the one, upon what subject it is to be made ; the other, how it ought to be made. As to the first, that we may the better know upon what we ought chiefly to make this examen, we must very well imprint in our minds an advertisement that St Ignatius gives us in his Spiritual Exercises, and which he himself extracted from the works of St. Bonaventure. He says that the devil deals with us as a general of an army deals

with a town he designs to take. The general first endeavours to know the weakest part thereof, to raise his batteries against it, and bring all his troops to bear on it ; because he knows that as soon as he has gained that post, he will presently become master of the town. The devil, in like manner, takes all care imaginable to know the most feeble part of our souls, to make his attack afterwards in that part, that thereby he may more easily reduce us to his subjection. Let us make use of this admonition to keep ourselves upon our guard, and to take precaution against our enemies. Let us attentively seek and find out which is the weakest part of our soul and the most naked of virtue ; let us see where our natural inclination renders an attack more easy, and what part is most of all decayed and ruined by ill habits; and let us labour everywhere to repair and fortify the weakest places by strong ramparts. See here what the masters of a spiritual life would chiefly have us do, that we should endeavour to tame our irregular inclinations and root out our bad habits ; and since this is what is most of all necessary, it is also this to which we must chiefly apply our particular examen. Cassian gives two reasons of the necessity we have thus to begin to combat with our bad habits. The first, because it is from them our chief and greatest dangers arise, they being the occasion of our greatest and most grievous falls, and, therefore, it is very just to take care of them before all other things. The second, because having once overcome the most formidable enemies, and those that make fierce war against us, the rest becoming more weak by the defeat of these, will afterwards be more easily overcome by us, since our soul becomes more strong and more courageous by this first victory. On this subject he relates what was heretofore practised at Rome in the combats with wild beasts, where those who desired to signalize themselves in an extraordinary manner, and to give the emperor a greater pleasure and amusement, presently set upon that beast that seemed most fierce, because, having killed that, they easily despatched all the rest. He says we must act in the same manner. We see by experience that, ordinarily speaking, each one has a particular vice or predominant passion which masters him, and causes him to commit those things which otherwise he would not. Hence it is a common saying amongst people, if I had not this or that bad inclination, I think there is nothing could hinder, trouble, or give me any pain. Behold here the very thing we must first of all set upon and fight against ; see here what we must make choice of for our particular examen.

In the war which the King of Assyria waged against the King of Israel, he commanded all his captains “ not to fight against any one, little or great, but only against the King of Israel” (Para. xviii. 30) ; promising himself that the death of the king would give him an easy victory over the whole army ; as happened in effect. For King Achab being killed by an arrow, which was shot at random, they all retreated, and the war was presently ended. Let us follow this example, let us overcome that vice which in us is king of the rest, and we shall easily tame and vanquish all the others. Let us cut off the head of Goliath, and all the other Philistines will soon be defeated and entirely routed. We cannot prescribe a better general rule or direction, upon what every one ought chiefly to make his examen, than this. But what may still be added to this subject is, that it is very good that every one confer with his spiritual director, after having first given him an exact account of the present state of his conscience, of his inclinations, passions, propensities, and bad habits ; acquainting him with everything without exception ; for the necessity of each one being hereby perfectly known, it will be very easy for the director afterwards to determine upon what matter or subject the penitent ought to make his particular examen. One of the things we ought chiefly to observe, when we render an account of conscience, is, to declare upon what subject we make our particular examen, and in what manner we profit by it. For it is of serious consequence that this examen be effectually made upon that subject which each one finds of greatest importance. For as a physician has made no small advance in his cure, when he has found out the true cause of the disease, because he then applies proper remedies, which fail not of their effect ; so we may look upon ourselves to have gained a very considerable point, if we succeed in finding out the true source of all our spiritual infirmities ; because then we shall have discovered the true means of curing them ; t. e., applying the salutary remedy of the particular examen. The reason in some degree why many persons derive but little advantage from what they do, is, because they apply not to what they ought. If you cut away the root, the tree withers, grows dry, and dies presently ; but if you only lop the branches, it will soon shoot out new ones, and will become larger than ever.

CHAPTER III.

TWO very important Advices to be followed in making Choice of a proper Subject for the particular Examen.

To treat this matter more particularly, I say there are two things chiefly to be observed, of which the first is, that when we have any exterior defects, that offend and scandalize our neighbour, it is these we must begin to retrench by means of our particular examen ; though we should have interior defects far more considerable. For example, if one speaks too much, or too hastily, or too sharply to his brethren, or lets himself be carried so far as to say things that affect their reputation ; and in fine, if one is subject to other failings that may hurt the neighbour, reason and charity oblige us first to correct ourselves in what may give pain or trouble to our brethren, that we may endeavour to live with them in such manner as to give no occasion of complaint or scandal. The gospel, speaking of the father and mother of St. John the Baptist, says, “that they were both just before God, walking according to all the commandments and ordinances of our Lord, without giving any one occasion of complaint.” (Luke, i. 6.) This was a very great praise for a servant of God, and it is what every religious person that lives in a community ought particularly to aim at. It is not sufficient to be just before God ; but it is, moreover, necessary so to live in religion as to give no one occasion of complaint ; and if one finds anything in himself that is any way offensive to his neighbour, it is upon this he must begin to make his particular examen. But the second advice is, that we take care not to be so intent on making our examen on exterior things of this sort, as to pass our whole life therein ; for it is far easier to overcome ourselves in these exterior than in our interior defects. I command my hand, says St. Austin, and the hand obeys ; I command my foot, and it obeys ; but I command my appetite, and it obeys not. The reason is, because neither hand nor foot have in themselves any inclination contrary to the will : but the appetite has its own inclination, which is often opposite to the will and, therefore, it is necessary that we endeavour to free ourselves from exterior things as soon as possible, that we may be more at leisure to attend to those which are more essential and of greater importance. To obtain, for example, a profound humility of

• heart, which reaches not only to a contempt of ourselves, but also to be glad that others despise us ; to gain so much upon ourselves as to do all things purely for the love of God, and always to have before our eyes that it is God and not man we serve ; to attain entire conformity to the divine will, or to gain, in fine, any other virtue or interior perfection. For, though the particular examen was chiefly established for retrenching our defects and imperfections, and this would be a sufficient employment during our whole life, because we can never be quite free and exempt from venial sins, nevertheless it were very unfit that all our time should be employed in this alone. He who is engaged in weeding a garden is well employed, but yet, must he never do anything else but this ?
• The object in plucking up the weeds is, that flowers and fruit may grow in their place. The time, therefore, of the particular examen is, in like manner, well employed when we exercise ourselves in rooting out of our souls vicious and bad inclinations; but all this must be done with intent to plant the odoriferous flowers of virtue in their place : “ I have established and appointed you,” says our Lord to Jeremias, “ that you pluck up and destroy ; that you should pull down and dissipate, in order that you should build and plant anew.” (Jerem. i. 10.) We must first demolish and pluck up ; but afterwards we must build and plant again. But what should oblige us still more to observe this method is, that even for the correcting those exterior faults to which we are subject, oftentimes the sweetest, shortest, and most efficacious means is, to take for our particular examen the perfection most opposite to these defects Do you speak passionately and authoritatively to your brethren ?
• During your examen employ yourself in looking upon them as being superior to you in all things, and look upon yourself as the least and most unworthy of them all, and by this you will soon learn both how to speak to them, and how to answer them ; and if you acquire but true humility you may assure yourself you will never say anything to them rude or mortifying. Do you feel a repugnance to do anything ?
• Do you feel pain in submitting to what happens to you ?
• Let your examen be on receiving all things as coming from the hand of God ; as emanating from a particular disposition of his divine Providence, and as being sent you for your good ; and thus you will be able easily to submit to whatsoever shall happen. Do you sometimes fail in the observance of modesty and reserve ?
• Do you often look about you on every side ?

Or have you a violent curiosity to know all that passes? Let your examen be upon the presence of God, and upon the obligation you have of doing all your actions so as they may appear before him, and by this means you will soon, without pain, even so much as thinking of it, be modest in all your deportment you will be recollected and wholly given to spirituality and devotion. For do you not experience that when you have made your prayer with fervour you feel not on rising from it any vain curiosity? The reason is plain: it is because the commerce and conversation you have had with God make you easily despise all other things. But should you undertake to correct all your exterior faults, one after another, the task will be very tedious. Moreover, while you direct all your attention to one point—to keeping a guard on your eyes, for example—it will often happen that you will not succeed, and that the violence of your exertion will impair your intellect. Hence a grave doctor had good reason to blame those directors who endeavour to correct the exterior only, whilst their chief care ought to be to reform the interior. But a true pastor of souls ought to imitate Moses, “who led his flock to the inmost part of the desert” (Exod. iii. 1) ; that is, he ought to make them enter into themselves, and employ themselves wholly in correcting their interior, which being done, their exterior will afterwards easily reform itself.

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CHAPTER IV.

THAT the particular Examen must be made only on one Thing at a Time.

The particular examen must be made only upon one subject, as I have already said ; and the reason is, that hereby it is far more efficacious, than if we should take several subjects at once. For it is certain, and the very light of nature teaches us this truth, that we are better able to resist one vice alone, than many vices together. It is a common saying that he who grasps at too sense which is spread upon divers much holds fast but little—the objects, acts more weakly upon any one of them in particular. By attacking them one by one, we easily overcome our enemies, whom we could not vanquish in an entire body. Cassian says, that this way of overcoming our enemies, that is to say, our vices and passions, was taught us by the Holy Ghost, when he instructed the children of Israel how they were to act in order to

overcome the seven nations, their enemies in the land of promise. “The Lord your God,” says he, “will by little and little consume these nations before your face; you cannot exterminate them all together” (Deut. vii. 22.) The same Cassian, as though he answered an objection that might be made, takes further notice upon this point, that we must not be afraid, that by being employed against one vice alone, and by using our whole endeavours to overcome it, we shall receive any prejudice from the rest. First, because the attention we exercise in overcoming one particular vice will excite in the soul a general horror of all the rest ; by reason of that malice which is common to them all ; and therefore when we shall be well armed and fortified against one vice, we shall also be fortified against all others, and be in a condition to make vigorous resistance to them all. Secondly, because the care we take in our particular examen, to root out of our hearts any evil habit, cuts by degrees the root of all the rest ; which root is nothing else than the too great facility with which we suffer ourselves to embrace whatever we feel an inclination for. So that to endeavour in our examen to overcome one vice, is to overcome all because the means we make use of, to secure ourselves from that, will secure us from all the others ; just as pulling in and correcting a stubborn horse will prevent him from being stubborn on other occasions. To these add another reason, which is, that we daily make a general examen comprehending all vices ; and therefore there is no reason to fear, that endeavouring in our particular examen to correct one vice in ourselves, will occasion the rest to fortify themselves against us. It is, moreover, of such importance, to make our particular examen upon one vice alone, that very often when we would examine ourselves, either upon a vice, or upon a virtue, it is very profitable to divide the matter into several parts or degrees, and to make our particular examen first upon one part, and then upon another, that we may be the better able to attain what we aim at ; because if we should undertake it only in the gross we should never be able to come off with success. If we would, for example, apply our particular examen to the rooting out pride of our souls, and the gaining humility, it is not sufficient to propose to ourselves in general, not to take pride in anything, and to be humble in all things ; because this purpose being of as great extent, as if we should make our examen upon three or

four different matters, we should infallibly profit nothing by it but we must divide our matter into different points ; and our enemies being thus divided, and separately attacked by us one after another, it will be more easy to overcome them, and attain our object. But that this may be the better put in practice, I shall here, by way of example, divide some of the chief matters upon which we make our particular examen into different degrees; and though I have observed the same method where I have treated of some virtues in particular, yet that all the things relating to this exercise may be collected and connected together, and because this is the proper place to speak of them, I shall make an abridgment, which may serve us for a glass or model, to see how far we are advanced in virtue, and what is still wanting to our perfection.

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CHAPTER V.

HOW we ought to divide the Examen, according to the Parts and Degrees of Virtues.

I.—Of Humility.

1. Never to speak a word that may tend to our own praise.

2. Not to take pleasure in being praised or spoken well of ; but, on the contrary, to embrace the opportunity thus offered of humbling ourselves and covering ourselves with shame and confusion, to see we are so far from being such as we are thought, or such as we should be. To this we may add, to rejoice on hearing others well spoken of; and if we find ourselves displeased thereat, or feel any secret envy within ourselves, to note it as a fault, as well as when we find we feel pleasure in the good things that are said of us.

3. To do nothing through human respects, nor to attract the eyes or esteem of men, but to do all things purely to please God.

4. Never to excuse our faults, much less to cast them upon others, either interiorly or exteriorly.

5. To drive away all thoughts of vainglory and pride, occasioned by whatever brings reputation and esteem along with it.

6. To prefer all the world before ourselves, not only in opinion, but in practice ; behaving to all our brethren with the same humility and respect as if they were our superiors.

7. To receive as from the hand of God, all the occasions which shall offer of humbling ourselves, and to advance daily therein, mounting, as it were, by three steps, of which the first is to bear crosses with patience ; the second, to accept them promptly and readily ; and the third, to embrace them with joy ; because we must not stop till we are come to be glad to suffer affronts and contempts, the better to resemble Jesus Christ, who, for love of us, vouchsafed to become “ the reproach of men, and the outcast of the people.” (Psal. xxi. 7.)

8. In the last place, both in this matter and in all others of the like nature, we must apply ourselves to produce interior and exterior acts of humility, or of any other virtue we have made choice of for the subject of our particular examen, exercising ourselves therein a certain number of times, morning and evening, and daily augmenting this number till we have obtained a perfect habit of this virtue.

II.—Of Fraternal Charity.

1. Never to detract our neighbour or to speak ill of him ; not to discover his defects, though ever so small or apparent. Never to do him any prejudice, or let the least contempt of him appear, either in his presence or in his absence, but to act so well that, at least, it will not be owing to our testimony if each one does not pass for a person of merit and virtue.

2. Never to tell any one what has been said of him when the thing may give him the least discontent ; because this is to sow discord or cockle amongst our brethren.

3. Never to break out into passionate words, nor say anything mortifying to our neighbour ; not to be obstinate in our own opinion, nor dispute or contest with heat, nor reprehend any one over whom we have no authority.

4. To behave sweetly and charitably to every one, doing everything in our power to serve others and to make them happy : and if by our office we are in a more special manner bound to serve the neighbour, and to take care of him, we must apply ourselves to it still more particularly, and endeavour, by sweetness of manners, of words and answers, to supply whatever is not in our power to do for him.

5. To harbour no aversion against our neighbour ; not to shew even the least sign thereof, either by contemptuously abstaining from speaking to him, or by neglecting to succour him in his

necessities, or letting it in any way appear that we are not well satisfied with him.

6. Not to be too much attached to any one ; to shun familiarities or particular friendships, which are opposite to the spirit of religion

7. Never to judge the neighbour, but to endeavour to excuse the faults he commits against others and against ourselves, and, in general, to have a good opinion of every one.

III.—Of Mortification.

1. To mortify ourselves in such occasions as present themselves, whether they come immediately from God, from our superiors, from our brethren, or in any other way whatsoever ; and to endeavour both to receive them well and to make our profit of them.

2. To mortify and overcome ourselves in all things that hinder us from observing our rules, or from performing as we ought the ordinary actions of the day, as well spiritual and interior as exterior; for all the faults committed in them proceed from our not being so much masters over ourselves as either to suffer some pain or to deprive ourselves of some pleasure required for their due performance.

3. To mortify ourselves by obliging ourselves to observe in all things the modesty which a religious person ought to observe, and chiefly by guarding our eyes and tongue, especially when we find that we are subject to fail in this point.

4. To mortify ourselves in such things as are permitted, as not to go out of our chamber ; not to see anything that is curious or extraordinary ; not to hearken to what does not belong to us to know ; nor to say what we have a desire to say, and to curb ourselves in the same manner, in other things of the like nature. It will be good, in what concerns this matter, to determine in our examen to mortify ourselves thus a certain number of times in the morning and afternoon ; beginning with what will be easiest to us, and continuing daily to increase the number; for the practice of those voluntary mortifications, though they be only in little things, is always very profitable.

5. To mortify ourselves even in things of necessity and duty thus in going to eat, sleep, or study, to teach, preach, or to exercise any other function that is pleasing to us, we must mortify our senses, and our will also : saying from the bottom of our heart it is not, O Lord ! for my own satisfaction I do this ; but I do it, because you will it.

IV.—Of Abstinence and Sobriety.

1. Never to eat or drink before or after the community-hour : or out of the refectory.

2. To content ourselves with what is given to the community, without desiring any other meat, or any other way of dressing it, without seeking any other particular seasonings, unless through such necessity as is known to all.

3. Never to exceed the rules of temperance, either in eating or drinking.

4. Not to eat greedily, or too fast, but with all moderation and decency ; not yielding too much to our appetite.

5. Never to speak about eating, much less complain of our diet.

6. To banish from us all thoughts of gluttony.

V.—Of Patience.

1. Never to let the least mark of impatience appear; but on the contrary, in all our words, in all our actions, and in our countenance, to show signs of great tranquillity and peace of mind ; and to suppress all such motions as are opposite thereto.

2. To let nothing enter into our hearts that may any ways trouble its peace, or cause any sadness, or indignation ; and not to permit any desire of revenge to steal into it, though it should be ever so small a thing we desire to do to the person that has injured us.

3. To receive all things in general, and trials of every kind, as so many presents from the hand of God : and this in whatsoever manner, or by whatsoever means they come to us.

4. To exercise ourselves in making acts thereon according to these three degrees—first, bearing all crosses with patience—secondly, accepting of sufferings with promptitude and ease—thirdly, embracing them with joy ; because it is the will of God.

VI.—Of Obedience.

1. To be punctual in exterior obedience to that degree, as not to leave even a single letter half-formed. As soon as we know the will of the superior, never to wait for his express command.

2. To submit our will to that of our superior, having no other will but his.

3. To submit our understanding and judgment to his—to be ever of the same sentiments with our superior, rejecting all lights to the contrary.

4. To hear the voice of our superior, and the sound of the bell, as

the voice of God: and to obey our superior, whosoever he is, and those that command under him, as Jesus Christ himself.

5. To have a blind obedience, that is, to obey in such manner as not to examine wherefore such a thing is commanded, but let it suffice and be a stronger reason to us than all others, that the superior ordains, and obedience enjoins it.

6. To pass often to acts of our will, by accustoming ourselves to think, that when we obey, it is the will of God we perform, and that, therefore, we should place all our joy and satisfaction in obedience.

VII.—Of Poverty.

1. Not to give anything away, nor to receive anything from any one in the house, or out of it, without permission.

2. Not to lend, or take anything belonging to the house, or to the chamber of any religious, without leave.

3. To have nothing superfluous, and to give up all things we have that are not necessary, whether books, moveables, clothes, or anything else whatsoever.

4. To seek occasions to appear poor, even in the things most necessary to preserve life, endeavouring, in all things we make use of, that they be always the worst and meanest of the house. So that the poverty we profess may not only appear in our chambers, in our habits, in our meat, and in all other things; but that we make it also shine forth in ourselves ; desiring for our greater mortification, and for our greater spiritual advancement, to have never any other things given us for our use, but such as are the worst in the house.

5. To be glad to be in want of anything that is necessary, even for the preservation of life ; for this is the character of one that is truly poor in spirit, and of a perfect imitator of Jesus Christ ; who, being rich and powerful, became poor for love of us, and wished to be in want of even necessaries; suffering hunger and thirst, heat and cold, weariness and nakedness.

VIII.—Of Chastity.

1. To place a strict guard on our eyes—never looks to what may cause the flesh to rebel against the spirit

2. Neither to speak nor hearken to any words, or to read any books, that may excite in us any thoughts or motions against purity.

3. Not to entertain any impure thoughts, but promptly to reject all those that present themselves.

4. To touch nobody either in their hands or face, nor permit them to touch us.

5. To observe all possible decency and delicacy towards ourselves; never looking at or touching ourselves without absolute necessity.

6. Never to entertain any particular affection, nor give or receive presents; and as to those persons who may give us occasions of falling, and for whom we feel any particular inclination, to avoid their company and conversation by a prudent flight, which ordinarily is the only remedy on such occasions.

IX.—To perform our ordinary Actions well.

1. Never to let a day pass without performing all our duties: to spend faithfully therein, the whole time allotted for them ; and when we shall be prevented from doing so, by any indispensable employment, to supply it afterwards as soon as possibly we can.

2. To make our mental prayer well, and diligently observe all the additions in it; to make our general and particular examen : and to dwell less on examining exactly the number of our defects, than on exciting a lively sorrow and extreme confusion for them ; and making a firm resolution to correct them : for it is in this that all the virtue and fruit of our examen consist; and some, because they neglect to adopt this method, receive not the advantages which otherwise they might and would receive; 3. To perform well all our other spiritual exercises—as, to hear or say mass—to attend to vocal prayer, and spiritual reading—to perform our ordinary penances—to practise both our public and private mortifications; and to derive from them all the advantages each was destined to confer—and to do nothing through custom, human respects, or by way of task.

3. To perform exactly whatsoever belongs to our office and employment, and to use all possible care and application therein, as performing all things for God, and in his presence.

4. Not to commit deliberately any fault, how little soever it may be.

5. To set great value on even the least things.

6. And since our whole spiritual advancement depends upon the due performance of our ordinary actions, we must from time to time, as soon as we perceive we begin to relent in any one, take care to make it the subject of our particular examen ; to renew by this means our fervour and attention, and to put our selves again in the way of performing exactly even the smallest things.

X.—To do all Things purely for God.

1. Not to do anything through human respects—nor to be seen and esteemed by men—nor for our own particular ease, glory, or satisfaction.

2. To perform all our actions purely for God, and to accustom ourselves to refer all of them to him alone ; first, in the morning as soon as we awake ; secondly, in the beginning of every action and lastly, whilst we perform the action itself; by often elevating our hearts to God, saying to him : Lord, it is for you that I do this, it is for your glory, it is because you would have me do it.

3. To bind ourselves to make a certain number of these acts every day, both in the morning and afternoon ; beginning at first with a small number, and afterwards always augmenting it, till we find we have got a habit of frequently elevating our hearts to God in all our actions, and till we regard nothing in them but God himself.

4. We ought not discontinue this exercise, till we come to perform all our actions as if it were God himself and not man whom we serve ; and till we perform them in such manner, that whilst we do them we find ourselves penetrated with the love of God, so that placing all our joy and comfort in the accomplishment of his divine will, it may appear that our actions are performed much less by ourselves, than by the love of God which reigns within us.

5. Behold what the presence of God is, which we ought always to have before our eyes ; and that continual prayer with which we ought to entertain ourselves. Nothing can be of greater profit, or conduce more to our spiritual advancement, than this, or be a greater help to us to do all things in perfection.

XI.—Of Conformity to the Will of God.

1. To receive all things, of what nature, in what way, or what manner soever they happen to us, as coming from the hand of God, who sends them with the tender love and compassionate bowels of a father, for our greater good ; and to conform ourselves in this so entirely to his divine will, as if we saw Jesus Christ himself, and heard him say to us:—” Child, I would have you do or suffer this for love of me.”

2. To endeavour to be always increasing in conformity to the will of God : first, supporting with patience whatsoever evils

shall happen unto us ; secondly, accepting them promptly and willingly; and in the last place, embracing them with joy, because this is the will of God.

3. To persevere in this exercise, till we are arrived so far, as to be glad that the will of God is accomplished in us, by means of afflictions, contempts, and sufferings ; and till such time as this accomplishment becomes all our joy and content.

4. Never to omit anything we know to be the will of God, or to be for his glory or service : endeavouring in this to imitate the Saviour of the world, “ who did continually what was most pleasing to his Father.” (John, viii. 19.)

5. The practice of this exercise will be an excellent means always to keep us in the presence of God, and in continual prayer.

6. What has been said of mortification, may be the better practised, if we apply it to the exercise of conformity to the will of God, by taking all things as coming from the hand of God. For by this means the practice will not only become more easy, but it will be more pleasing and profitable, because it will be an exercise of the love of God.

7. Lastly, I pretend not that the order here prescribed, whether concerning any virtue, or concerning the degrees of it, should be the rule each one is to observe in his particular examen. For the true rule is, that each one choose a virtue he has most need of, and that he begin to exercise himself therein, by that degree he perceives most necessary for him, and having gained that point, he afterwards is to apply himself to that, which shall be most convenient for him, till he comes perfectly to possess it.

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CHAPTER VI.

THAT we ought not readily change the Matter of our particular Examen; and how long it is to be continued on the same Subject.

It is good here to observe, that we ought not easily or lightly change the matter of our examen, sometimes taking one, sometimes another subject ; for this would be to go round and round, without advancing ; but we must pursue our object to the very goal ; and afterwards prepare to pursue another, and then another, with equal constancy. The reason why some reap so little fruit from their examen is, that they make it by starts ; so

that having pursued an object for ten or fifteen days, or for a month at most, they grow weary, and without having succeeded, they break off and pursue another. This pursuit too they give up, and commence a third, in which they are as unsuccessful as in the two former. If a man that had undertaken to carry a stone to the top of a high mountain, having carried it a considerable way up, should let it fall down again, and should often do the same ; it is certain that what pains soever he takes, he will never carry the stone to the top of the mountain. It is just so with those who embrace one matter for their examen, and before they have finished it, leave it there and take up another, and then another. They can never attain the end they propose to themselves—they fatigue themselves, yet do nothing: “They are always learning,” as the apostle says, “and never attain true knowledge.” (2 Tim. viii. 7.) The affair of perfection is not an affair that is gained by sudden starts—it requires long perseverance—we must take it to heart—we must insist upon it—we must fully resolve to compass it whatever it costs us. It is a thought of St. John Chrysostom, that as those who dig for a treasure, or a mine of gold or silver, continue to work and to remove every obstacle, till they find the object sought for ; so we who seek after true spiritual riches, and the rich treasure of virtue and perfection, must persevere in our search, till we have overcome those difficulties that oppose us, and have found what we seek after. “ I will pursue my enemies,” says the Royal Prophet, “ till I overtake them ; and I will not return or leave them, till they are wholly defeated.” (Psalm, xvii. 38.) It is by this strong and constant resolution, and not by short sallies, or weak endeavours, that vice is overcome, and virtue obtained. Let us, then, for a moment inspect the account. How long is it since you commenced your examen ? How many objects has it comprised ? Had you succeeded in them all you would have been long since perfect ; and if there be any one point in which you have not succeeded, why did you leave it off? You will perhaps tell me, it is because you found you failed in it. But do you know why you failed ? It is because you changed your design every moment ; and because you did not persevere long enough, in order to crown your efforts with success. Moreover, if even while you directed your examen and your attention to one object only, you did not attain it, is it not plain, that without this examen and this attention, you would be much farther from attaining the object in question ? For if he who makes good re solutions is, as we have said elsewhere, liable to fall, how will he be, who either makes none, or at least makes them too late ? At all events, three times a-day to resolve against your usual failings must be a curb on you ; and though after some time you think you are not more advanced than you were in the beginning, yet lose not courage, nor leave off what you have undertaken, but humble yourself in your examen, conceive a great confusion for your weakness, and make new resolutions to correct and amend yourself. God permits our failings ; he always suffered a Jebusite in the land of promise : that is, he permits some defect or vice to remain in us, that we may resist and fight it ; that being thereby fully convinced that of ourselves we can do nothing, and that it is from God alone we must expect strength and succour, we should always have recourse to him, and be always attached to him. And it often happens that from the difficulty we feel in perfectly overcoming our passions, we take greater care, and become more fervent in our spiritual advancement, than if God had presently granted us the victory we begged of him. But you will ask me, how long then must I continue in my examen upon the same matter ? St. Bernard, and Hugo of St. Victor, ask almost the same question: that is, How long we ought to fight any vice ? And they answer, that we must fight it till we find we have got so much ground and advantage over our enemy, that as soon as he dares shew himself, we are presently able to overcome him, and subject him to reason. So that we must not stay till the passion is quite extinguished, and till we feel no repugnance at all, for this we must never expect in this life ; and Hugo says, this is rather what is bestowed upon angels than men. It is sufficient that the passion we propose to ourselves to overcome gives us not much trouble, and that it is of so little hindrance to us, that as soon as it rises we are able easily and certainly to overcome it ; and then we may attack other enemies, and take another subject for our examen. Seneca himself teaches us how we are to behave ourselves in this matter. “We fight,” says he, “against vices, not that we may entirely overcome them, but that we may not be overcome by them.” (Senec. lib. iii. de ira.) It is not necessary, therefore, that we should wait till the vice is so dead in us, that we feel nothing at all of it ; it is sufficient that we have so weakened and so disarmed it, that it is no hindrance to us in the performance of what conduces to our salvation.

The surest means, notwithstanding, not to deceive ourselves in this, is to confer with our spiritual director, it being in effect one of the chief things in which we stand most of all in need of counsel. There are some things upon which it is sufficient to examine ourselves only for a short time ; and there are others in which an examen of many years would be well employed ; “for we should soon become perfect men, if every year we extirpated some one vice or imperfection.” (Thomas a Kempis,

l. i. c. 11. n. 5.) And there are other virtues also, in the gaining of which our whole lives would be very well spent ; since the gaining one of these alone is sufficient to render us perfect. We have the example of some persons, who having taken one thing only to heart, and made it their whole life the matter and subject of their examen, have very much signalized themselves one in patience, another in humility, and others in a perfect conformity to the will of God, and in performing all things purely for his sake. We must, therefore, after the same manner, endeavour to excel in some one virtue, persevering in our undertaking till we have completely attained our object. But this, however, hinders us not from interrupting sometimes the examen we have purposed to make every day upon this matter ; but on the contrary, it will even be very profitable sometimes to discontinue it for ten or fifteen days, taking for that time the observance of silence—the performing well our spiritual exercises—the speaking advantageously of all persons—the saying nothing that may any ways offend any one—the reforming and amending ourselves in many things of this kind, and in many other faults which spring up, unless from time to time we take care to eradicate them. But after this interruption we must return to our first and chief affair and undertaking, and continue so to apply ourselves to it, that at length we may accomplish our object.

CHAPTER VII.

HOW we ought to make our particular Examen.

The second thing of importance, which I proposed to treat of, is the manner we ought to observe in our particular examen. There are three times for this examen ; and of these three, there

are only two in which we can examine ourselves. The first is in the morning when we awake ; at which time we have nothing else to do, but to make a firm purpose to abstain, during the day, from what vice or imperfection we aim at correcting. The second time is at noon before dinner ; when we are to make our first examen, which is reduced to three points. The first is, to beg grace of God, to know how often we have fallen into the vice or defect we have taken for the subject of our examen ; the second is, to bring ourselves to an exact account, by revolving in our mind what has happened to us from the moment of our awaking and making the last resolution to the present moment to see how many times we have offended ; marking down upon a paper or table-book so many points as we find we have committed faults. The last is, to conceive a deep sorrow and regret for the faults we have fallen into, to beg pardon of God, and to make a firm resolution, by the assistance of his divine grace, not to fall any more into them during that day. The third time is at night, before we go to bed ; and then we must renew the examen we made at noon, keeping the same order, and running over the time from that examen to this we are about ; and noting upon a different line from the former, so many points as we find ourselves to have failed in, since that time. But to root out still more readily any vice or defect, which we wish to free ourselves from, St. Ignatius gives us four excellent instructions, which he calls Additions. The first is, that every time we fall into the defect or vice, we presently make an act of repentance, laying our hand upon our breast ; for though we should be in company, this may easily be done without any one taking notice of it. Secondly, that after the examen of night, we compare the points we have noted, with those noted in the morning ; to see if after dinner there be any amendment. The third and fourth, that in like manner we compare, for the same end, the points of the day with those of the day before, and those of that week with those of the week before. This whole doctrine is taken from the writings and practice of the saints. Ecclesiastical history states, that St. Anthony counselled his religious, in their examen, to note down in writing those faults they found themselves guilty of ; that on reading them afterwards they might conceive greater confusion, and endeavour to correct them with more fervour. St. John Climacus would have us imitate a good merchant, who, as soon as he has bought or sold anything, presently notes it down in

his day-book, that he may forget nothing, and be better able to make up his accounts at night ; even so, he says, as soon as we have committed any fault, we should presently note it down, to be able to make our examen at night with greater facility. St. Basil and St. Bernard expressly counsel us, to compare one day with another, that we may the better see how far we advance or go back in virtue, and that we may be more zealous in our efforts to live better every day; and be so more like unto the angels. St. Dorotheus is also of the same opinion, that we should compare week with week, and month with month. As for the method prescribed by St. Ignatius for the correcting any fault—which is, that we should undertake this amendment by degrees at different times, and for some hours only at a time ; it is a method that St. Chrysostom, St. Ephrem, and St. Bernard approve of as being efficacious to root out any vice whatsoever. And even Plutarch recommends the same as very profitable, and relates an example very much to the purpose, of a man who, being naturally of an exceeding choleric temper, and finding it difficult to overcome his passion, imposed the task upon himself to remain a whole day without flying out into anger, and he succeeded ; when, seeing he was able so long to refrain, he resolved the day following to keep the same guard over himself, and this enterprise succeeded as well as the former ; wherefore, doing the same for several days he, by this means, so entirely overcame himself that he at length became of a very sweet temper. Behold here the very method St. Ignatius would have us observe in our particular examen, thereby to render the combat and victory the more easy. When a sick person is disgusted with all sorts of meat, and still needs something for his nourishment, we set not before him the whole of what we would have him to eat, because the sight of so much would give him still a greater repugnance, and it is to prevent this that we give it but by little and little, and thus induce him to take so much as is necessary for his sustenance. St. Ignatius acts in the same manner. In the affair of our particular examen he treats us as patients ; he wishes that we should propose to ourselves only one thing at a time, and that for a short space, for some few hours only. For if we should undertake many things, or one thing for a long time together ; if we should, for example, keep silence for a whole year together, or keep guard on our eyes during our whole life, the bare idea thereof would, perhaps, dispirit us, and induce us to believe that it is impossible to overcome ourselves

so far as to subject ourselves to such reserve and such restraint, and, perhaps, we would conclude that such a life would be too melancholy and too painful. But when we think that it is but for a morning, we look upon it as a small matter, and there is no one who is not able to overcome himself so far as to keep guard on his eyes and tongue for so short a space. In the afternoon we make the same purpose till night, for God will take care and provide for the next day ; and how do we know whether we shall live to see it ? But suppose we do, it will be but another day, and on rising in the morn, we shall feel no regret at having spent the preceding day in so Christian a manner, nor shall we feel what we had imposed on ourselves to be a constraint ; but, on the contrary, we shall experience a greater facility, and perceive ourselves better disposed to continue it. When I reflect upon this, I think that many are wrong in not fixing their resolution at half a-day only, for that would conduce much to the efficacy of their resolutions. It is related in the Chronicles of St. Francis that brother Juniper, notwithstanding he was always very sparing of his words, and, therefore, needed not to restrain himself, once kept silence for six months together, adopting the following method: He resolved to keep silence the first day, in honour of God the Father, the second in honour of God the Son, and the third in honour of God the Holy Ghost, the fourth in honour of the Virgin, and so every day following to the end of the six months in honour of some particular saint or other. Going on thus by degrees we shall be not only more excited to correct the fault, whose correction we aim at, but on relapsing into it we shall feel more shame and confusion when we perceive we cannot overcome ourselves for even so short a time. So that we must needs think it very good and profitable to put this method in practice.

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CHAPTER VIII.

THAT in our Examens we must chiefly dwell upon making Acts of Sorrow for our Faults and Resolutions of Amendment.

We must take particular notice that, in our examens which contain three points, the two last are the principal ones, and that these consist in exciting in our hearts deep sorrow and extreme

regret for our faults and negligences, and in making a firm resolution to correct them. “Excite yourselves to sorrow and compunction on your beds” (Ps. iv. 5), says the Psalmist ; and since all the virtue and efficacy of our examen consist in compunction and true repentance for our faults, and in a firm resolution not to relapse into them, it is, therefore to this that we ought particularly to apply ourselves. One of the chief reasons why very many profit so little by their examens is, that in a manner they only apply themselves to find out how often they failed in their duty ; and they have scarce done this, but the time of the examen being almost at an end, they pass over very superficially all the rest ; and they have no time at all left to repent of their defects ; to ask God pardon for them ; to make a purpose of correcting them either in the afternoon or in the morning, or to beg grace and strength for this effect. Hence it happens that the next day they fall into as many defects as they did the day before, because, having done nothing else but called to mind the number of them, they sought not the means of amending them; which is, to raise a lively sorrow in their hearts for them, firmly to purpose not to fall again into them, and to beg the grace of God to fulfil this purpose. Without this we can never hope to correct ourselves ; for amendment for the future so much depends upon sorrow for the past that the one is regulated by the other ; it being certain that the care we take to avoid anything will be in proportion to the horror we have of it. We daily preach to seculars that morality which we ourselves ought to practise. How does it happen, say we, that persons in the world so easily fall again into the same sins, after so many confessions ? It ordinarily happens from their not having a true sorrow for their sins, and because they brought not with them to confession a firm resolution of not relapsing for the future ; so that their heart not being entirely converted to God, and having renounced vice only by halves, they easily return to what they never entirely deserted. But had they had an efficacious sorrow and regret, and a true horror of their sin, and had they made a firm resolution of not relapsing into it, they would not commit it so soon after, nor with as much facility as if they had never confessed it. Let us, therefore, examine ourselves by this rule, and we shall find that what causes us to commit in the afternoon, and the day following, the sins we committed the day before, is, that we had not a true repentance, that we did not abhor them with our whole heart, that we did not dwell long enough, during our examen, in the exercise of these acts. For did we but acquit ourselves well of this duty, our relapses would not be so frequent, because we are not wont to permit ourselves to be carried away easily, by things which we detest, and which we regret our having done.

When the repentance is true, it is not only a remedy for what is past, but also a preservative against what is to come. For whosoever has a horror of sin, is far from falling into it. The efficacy of this remedy was not unknown to that ancient philosopher, who, when a bad woman asked a great deal of money to abandon herself to his desires: “I buy not repentance,” says he, “at so dear a rate.” And if we take notice of this answer, we shall find it to be worthy not only of a philosopher, but of a Christian and a religious also. I sometimes set myself to consider the strange folly, or rather madness of these, who resolve to commit sin, saying, I will afterwards repent, and God will pardon me. Is there common sense in imagining, that for the satisfying an irregular appetite, and for a moment’s pleasure, you should resolve to purchase trouble and regret all your life long, and a continual repentance? For I grant, as you say, that God afterwards pardons your sins; but if you do wish him to pardon it, you must have true repentance, you must have a real and entire sorrow for having committed it. This seems to me a most powerful reason, which, morally speaking, ought to take place, though that of the love of God, which should be our chief motive, moves us not; and though we had in view only ourselves, and our own satisfaction. I will not do that which I know I shall be extremely sorry for. The pleasure of gratifying myself will pass away in a moment; but the sorrow for not having been able to overcome myself will last during my whole life.

I cannot, then, feel any satisfaction in committing sin—“I will not purchase repentance at so dear a rate: I cannot suffer that pleasure so transient should cost me sorrow so durable.” This idea is still better expressed by St. Paul, in these words: “What fruit have you gathered from the things you now blush to think on?” (Rom. vi. 21.) What proportion is there between so short a satisfaction, and so long a sorrow, which we must afterwards undergo? All that I have said ought maturely to be considered beforehand; and when, after this, we are attacked by any temptation, let us say to ourselves, I will not do that which will give me shame and regret all my life long. When you would dis-suade any one from any undertaking, you say, Take care of what you are about to do; you will, hereafter, heartily repent it; and if he will still persist in his design, he will make answer that he shall not repent it. Hence, if he feel persuaded that he must repent, there is no one would be guilty of so great a folly, as to do what he knew would afterwards cause him great sorrow and confusion.

I have enlarged somewhat upon this matter, to show evidently that a real compunction and true repentance of our faults is a powerful remedy to hinder us from relapsing; and also that we may know of how great importance it is to dwell some time and remain hereupon in our examens. It is true, that though we may have conceived a lively sorrow for our sins, and a firm resolution of amendment, yet, notwithstanding, we may be subject to a relapse; because when all is done we are not angels but weak men, formed of clay, and consequently of a matter which may be easily broken and dissolved, and as easily mended and made whole again. But as, when a secular person, as soon as he goes from confession permits himself to be overcome by the same passions and sins he but just came from confessing; we ordinarily say he had not a true sorrow for them, and had not made a firm purpose of amendment, because he returns so soon to his former manner of living: so it is a great mark, that a religious, in his examen at noon or night, has neither truly repented his having broken silence, nor firmly resolved to break it no more; when the very same day, or the next day at least, he is not more careful of keeping it, than if he had made no examen at all. And what I say of silence may be applied to all other things, upon which the particular examen is made. You would be ashamed to own before your brethren, or to hear yourself reproached in their presence, with a fault which you had three or four times accused yourself of before them. How far greater confusion, therefore, ought you to have, to be reproached with it in God’s presence, if you had before heartily accused yourself of it unto him—if you had truly and from the bottom of your heart repented it, had asked him pardon, and promised amendment; and that not only three or four times, but even thirty or forty times? There is no doubt but we should soon grow better, and should advance in perfection in a very different manner, if we truly repented, and made a firm purpose and resolution of amendment.

CHAPTER IX.

That it is very profitable to add some Penance to our Examen.

ST. Ignatius contents not himself with our only having a lively sorrow in our hearts for our faults, or with our making a firm purpose not to relapse; for to ensure our thorough amendment, he desires that we add some corporal penance to our particular examen; and that we afterwards inflict it upon ourselves, as often as we fall into the imperfection we wish to amend. Father Lewis Granada recounts the example of several servants of God, with whom he was acquainted, who praised this method; and amongst others he speaks of one, who was wont to bite his tongue very severely, when in his examen he found he had during the day let drop any improper expression. He mentions another who disciplined himself at night very rigorously for all the faults he found he had fallen into that day. The holy Abbot Agatho carried a pebble stone in his mouth for three whole years together, thereby to obtain the virtue of silence. For as a hair-cloth serves to mortify the flesh, and is a perpetual admonition to observe chastity; so this pebble stone served him as a bridle to curb his tongue, and a continual admonition not to give himself too much liberty in speaking. We read also that St. Ignatius, being in the beginning of his conversion subject to laugh very much, overcame this difficulty by disciplining himself as often as he found himself faulty herein; inflicting as many strokes at night as he found he had transgressed during the whole day. And without doubt, it cannot but be a very great help, thus to add some penance to our examen; because the fear of chastisement makes us stand more upon our guard. Let a horse be ever so lazy, the spur will make him go forwards; and if he knows we have one, it is enough to make him go, though we never spur him with it. If every time we break silence, we were obliged to take a public discipline, or to fast three days on bread and water, which was the ancient practice of religious, we should certainly be far more reserved in speaking than we are.

Besides this advantage, and the merit that penance carries along with it, and that it serves for satisfaction and expiation of our faults, it still contains another advantage, which is, that God is wont to hear the prayers and desires of those who mortify themselves, and afflict their bodies. And this is one of the effects that the saints attribute to exterior penance and mortification, which St. Ignatius takes particular notice of in his book of Spiritual Exercises. “From the first day,” says the angel to Daniel, “that you applied your mind to the understanding of spiritual things, by your afflicting your body in God’s presence, your prayers were heard.” (Dan. x. 12.) So that Daniel added fasting and other austerities to his prayer, whereby he obtained the liberty of his people, and merited that God should reveal to him several great mysteries, and bestow many signal graces and favours upon him. We see also that it is a means, always very much practised by the Church, for the imploring God’s assistance in those public calamities it has suffered, and in all the wants and necessities of the faithful. When an infant expresses not its desires of the breast by pressing and earnest signs, the nurse oftentimes refuses it, or makes it stay the longer. But when by cries and sobs it asks it she cannot refuse the giving it presently. God treats us after the same manner, when we ask the virtue of humility, patience, chastity, or a victory over some particular temptation, or any other thing whatsoever; and when we only offer up our desires and prayers to him, he often does grant us what we ask; or at least he defers it for a long time. But when we join penance to prayer, when we mortify our flesh, and afflict ourselves before him, then we more easily and more certainly obtain all that we desire or wish for. God loves the just very tenderly, and when he sees them torment and afflict their bodies to obtain anything of him, he has compassion on them, and shews great mercy to them. If the Scripture says, that Joseph, seeing the tears and affliction of his brethren, could not refrain any longer from discovering himself to them, what will God do to those whom he loves far more tenderly than Joseph loved his brethren? what will Jesus Christ our brother do, when he sees our mortification and the sorrow we suffer? It is, therefore, a means which cannot but be of great advantage and profit to us in every respect. All this agrees very well with what Cassian says, when he describes the manner wherein we ought to behave ourselves in the spiritual war we make against ourselves in our particular examen. Because the chief thing we aim at is the obtaining what we stand most in need of, and what is most necessary for us. For our examen is made, in order to extirpate that passion and bad inclination which chiefly domineers over us—which draws us after it with greater violence—which exposes us to greater dangers, and causes us to fall into the most grievous sins; and because hereby also we endeavour to overcome that vice whose defeat gives us an assurance of a victory over all the rest; and to gain that virtue the possession of which will help us to gain all others. What care, therefore, what precaution, and what application ought not a religious take, in a thing that is of so great importance as this is to him? “He ought,” says Cassian, “to make it his chief endeavour, he ought to apply his whole study and attention to obtain it. He must offer up all his fasts, all the sighs and earnest desires of his heart to accomplish this object.” (Cass. coll. v. Abb. Serap. cap. xiv.) But it is not only in our particular examen that we are seriously to apply ourselves to this: we must do the same in our prayer; and not only in the ordinary time prescribed for prayer, but also very often throughout the whole day by elevating our hearts to God, saying with sighs and groans—Lord, give me humility; Lord, give me chastity; Lord, give me patience. We must also, for this end, often visit the blessed sacrament, begging with fervour of Jesus Christ the grace we stand most in need of, and have recourse also to the intercession of the Blessed Virgin, and of the saints, in order to obtain it. Our fasts, disciplines, all our austerities, and all the particular devotions we practise, must tend to nothing else but to the attainment of this. And lastly, it being a business of so great importance to us, we must continually have it in our mind and in our thoughts. And if in this manner we take it to heart, we shall soon perceive the great profit we get by our examens; because God, beholding our afflictions, will hear our prayers, and grant the accomplishment of our desires. And this, moreover, deserves to be so much the more taken notice of; because we may hereby help ourselves upon all occasions, and in all temptations. St. Bonaventure relates that the Blessed Virgin appearing once to St. Elizabeth of Hungary, told her that God did not ordinarily grant any particular grace or favour to a soul, but by means of prayer and corporal mortifications.

CHAPTER X.

Of the General Examen of Conscience.

THERE are five points in the general examen of conscience. The first is to give thanks to God for the benefits we have received; and this is put in the first place, that by afterwards comparing his benefits with our sins, we may be moved to greater sorrow and confusion. Thus when Nathan would make David conceive a great horror and regret for his crime of adultery, he first laid before him those many benefits God’s liberal hand had heaped upon him. The second point is, to beg grace to obtain a perfect knowledge of all the sins we have committed. The third, to call ourselves to account how often we have sinned, since the last resolution and good purpose we made; beginning with the examination of our thoughts, and afterwards continuing it on our words and actions. The fourth is, to beg pardon of God for all those sins into which we find we have fallen, and to repent and conceive a great sorrow for them. The fifth is, to purpose a firm amendment, and afterwards end with reciting a Pater Noster, or the Lord’s Prayer.

This general examen ought always to be joined to the particular; and to this end, the first thing we ought to do every morning when we get up, is to offer to God all the actions we shall do during the day. For though, in speaking of the particular examen, I have said that as soon as we awake we should purpose to abstain from that vice we have undertaken to correct; and that in this we should employ the beginning of our examen; yet this ought not to be done, till after we have offered up to God all our thoughts, words, and actions; referring them all beforehand to his greater glory and having made a firm purpose and resolution not to offend him, and having begged his grace for this end we must afterwards twice a-day, at noon and night, join the general examen with the particular. And this is what, according to our constitutions, all are to practise in the society, agreeably to the first of the common rules which says, “that twice a-day all should take care to examine their consciences at the time appointed for it.” (4. p. Const. c. iv.) For as, to make a clock go well, they ordinarily wind it up twice a-day, in the morning and at night; so to give a regular motion to our heart, we must help ourselves twice a-day, by our general and particular examen at noon, bringing ourselves to a strict account for all our faults since we awoke—as well as those we committed in thought, word, and deed, as those which regard the matter of our particular examen. After this we must excite in ourselves and conceive a lively sorrow for the one and the other, and purpose not to fall into the same during the afternoon. And the same must be observed in the same manner in our examen at night before we go to bed. But the most important advice that can be given concerning the mode of making our general examen is that already mentioned in the particular examen, namely, that all the force and efficacy, as well of the one as of the other, consist in the two last points. That is to say, in a lively sorrow for the faults we have committed, and in a firm purpose and resolution to correct them. Father Avila, treating of this general examen, says: “You ought to imagine that you have a young prince committed to your charge, whom you are to take constant care to teach good breeding, and to break off those bad habits and propensities you perceive he has got, or find him inclined unto, and whom you are obliged to give every day an account of his behaviour.” (Av. c. xlii. audi filia.) It is very certain that, in such a case as this is, you would not build the chief hopes you have of his “improvement” upon the exact account he himself should give of how often he has failed to observe your directions; but, upon the knowledge you have, that you use your utmost endeavours to make him sensible of his faults by reprehending him for them; and that you take all care to teach him his duty, by your constant counsels and advice, and that you perceive he takes to heart both your reprehensions and advice, by the care you see him take to amend his faults and to put in practice your counsels. You ought to act in the same manner with your own soul, of which God has given you the charge; and, therefore, it is not the calling to mind the number of your sins, to which in your examen you are chiefly to apply yourself, nor does your amendment consist therein; but it consists in a great confusion for having committed them; in repenting of them from the bottom of your heart; in reprehending yourself for them in the same manner you would reprehend another whose education was entrusted to you, and in making a firm purpose and resolution never more to relapse into them.

Another thing which ought more particularly excite us to put what I have said in practice is, that the general examen is a most proper and profitable disposition for confession, as may be inferred from the title St. Ignatius gives it in the book of Spiritual Exercises, where he calls it “a general examen of conscience, very proper for the curing of souls and for the confession of our sins.” The reason of this is very clear. For two things are chiefly required for confession, the examen of our sins and sorrow for having committed them, both which are included in the examen of conscience; so that if we make this examen well we may be assured that we shall also make our confession well. Moreover, according to the Council of Trent, we must take notice that the repentance necessarily required to make it well contains two things, a sorrow for our past offences, and a resolution not to commit them any more; so that wanting one of these two the disposition for confession is not sufficient. Some may think that their confessions are only then invalid, when, through a sinful bashfulness, they omit to accuse themselves of some sin. But I hold those confessions far more invalid and sacrilegious, which are made without true repentance of the sins we have committed, and without a firm resolution of not falling into them any more. By this we may see how necessary the preparation we speak of is for confession, and how much it imports us to accustom ourselves, in our examen, to practise and dwell particularly upon those two points. Wherefore I say, that of the three chief points contained in our examen (for the other two are but as it were preambles to it), that which consists in calling to mind our faults is that in which we are to employ least of our time, and that the third part of a quarter of an hour designed for our examen is sufficient for it. But as to the two others, which consist in begging pardon of God for our sins and defects, and conceiving sorrow and confusion for them, to these we must allow two parts of the time, because hereupon depend the efficacy of our examen, and the fruit we are to reap from it.

But how is it possible, some may object, that in the third part of a quarter of an hour we will be able to find out how often we have failed, as well in the matter of our particular examen, which is limited to one thing, as in that of our general, which comprehends all our thoughts, words, and actions, since even a quarter seems not sufficient to do this in? The best and surest means is, to endeavour beforehand to settle this point. And it is related that St. Ignatius for this end was wont, as often as he happened to commit any fault, which regarded the subject of his particular examen, to tie a knot upon a string which he wore at his girdle; and afterwards, by seeing the number of knots, he easily saw the number of his faults. As to what concerns the general examen, he took care to let no hour pass throughout the day, in which he did not recollect himself, leaving off whatsoever he was about, to make a short reflection and examen of conscience. And if by chance he was so taken up, and pressed with business of importance, or so employed in any other indispensable occupation, that he could not observe so good and holy a practice, he failed not to repair it the next hour, or as soon as he could have leisure. It would, without doubt, be a very laudable and profitable custom, thus, for the twinkling of an eye, to look upon our conscience whilst the clock strikes. Some others extend this practice so far, as to examine themselves at the end of every action they do. But if you think it too great a subjection to examine yourself every hour of the day, or after every action, it will at least not be amiss to practise it at the end of your chief actions. Because there are some of them, as that of prayer, which, as I have said before, we are to examine ourselves about, as soon as we have performed them. St. Bonaventure says, that a true servant of God ought to examine himself seven times a-day. And if we diligently observe this addition in our particular examen, which requires that as often as we fail in the matter it is about, we lay our hand upon our breast, we shall easily remember all the faults we have committed. It is true that this addition was not made by St. Ignatius, that we should call to mind our defects, but that we should repent of them; and therefore he enjoins us to lay our hand upon our breast, as if we would say, Lord, I have sinned; yet after all, if we exactly practise this addition, it will extremely help us to remember the number of times we shall have fallen. What is still to be added upon this subject is, that when we attend to ourselves, and thus take to heart our advancement, we shall scarce have committed any fault, but presently we shall have a remorse of conscience, which will assuredly make us remember it.

This may serve as an answer to two sorts of persons; for there are some to whom a quarter of an hour seems too little time to call to mind the number of their faults; and to these we have already prescribed a means, which is to bring with them this point almost already made, so that they may have more time to apply themselves to the two last. There are others, on the contrary, that in a quarter of an hour find a great deal of time to spare, and know not in what to employ it;—and it is therefore far easier to satisfy these by giving them some employment. For this end I need only repeat here what I have said before, that the general examen must be joined with the particular, and after we have run over the faults we have committed, as well in the matter of the one, as of the other, we must stop to conceive a confusion and regret, and to beg God’s pardon for them, purposing firmly to correct them; and to beg with fervour that he would grant us sufficient grace to do this. Let us apply our- selves to this; let us employ our time in it, and we shall find what to do: and we cannot employ our time better than in this.

St. Dorotheus adds to this, another very profitable and important advice. He says, that in our examen we must seek out not only the faults we have committed, as well in the matter, but chiefly the roots of them also, applying ourselves to examine the cause, and the occasion, to keep ourselves from falling into them again. As for example, if for having gone out of my chamber I happened to break silence, or to fall into the sin of detraction, I must purpose for the time to come not to go out without necessity; and every time I shall be under a necessity of going out, to stand extremely upon my guard. To do otherwise, would be acting like one who having stumbled against a stone, and not shunning it, should stumble on it again the very next moment; or like him who pretending to give life and health to a dry or sick tree, contents himself with cutting off a few rotten branches, or plucking off some of the rotten fruit that hangs upon it. But if we make our examens with the attention I have now spoken of, the time appointed for it will be so far from appearing too long, that it will infallibly appear unto us too short.

CHAPTER XI.

That the Examen of Conscience is a Means to assist us in practising all other Helps that regard our Spiritual Progress; and that the Reason why we profit so little by it is, because we take not sufficient Care to make it well.

ST. Basil, after he had given several spiritual advices to his religious, concludes all by earnestly recommending to them the making their examen of conscience every night before they went to bed. This great saint judged this practice sufficient to keep them in the observance of all other things, which he had recommended to them. I intend, therefore, to finish this treatise in the same manner, by recommending to all persons to apply themselves seriously to this examen of conscience; since, by the grace of God, it is sufficient to enable us to put in practice all other spiritual advices, and to repair all our defects. If you relax and grow tepid in your prayer; if you are become negligent in what regards obedience; if you give yourself too great a freedom of speech; if you begin to take too many liberties, this examen of conscience will easily check the progress of these evils, and will apply a speedy remedy unto them. Whoever takes care daily to make his examen of conscience well, may be assured that he carries with him a director, a master of novices, and a superior that continually requires of him an account of what state and condition his soul is in—who instructs him in what he is to do, and reprehends him when he is faulty in anything. You will not remain long in your ill habits, says father Avila, if you are diligent in making your examen after this manner, in exacting an account of your behaviour, in reprehending yourself for your faults; but if you always persevere in them, and at the end of many days, yea at the end of many years, you find yourself very little or not at all mortified, but your passions as lively, strong, and violent as ever they were; it is because you have not made use of those remedies given for this end. For if you had undertaken to correct any ill habit, or to acquire any particular virtue, and for this end had endeavoured three times a-day, morning, evening, and night, to renew the purpose and resolution of amendment, and compared the faults of the night with those of the day, and those of each week with those of the week before; and made as many acts of confusion and sorrow, as you found yourself faulty, and lastly implored God’s and the saints’ assistance, to be able to correct your faults, it would be impossible you should not, after so long a time, have gained a perfect victory over yourself, in what you aimed at. But if we make our examens negligently and out of custom, without having any true sorrow for our faults or making any firm purpose to amend them; this is no true examen, but only a piece of formality, and a mere empty ceremony that signifies nothing at all. Hence it happens, that after many years spent in religion, oftentimes we retain the same defects, the same vicious inclinations we brought out of the world with us; and if then we were subject to pride and vanity, we are so still; if we were then impatient and choleric, we are still the same; if we were easily provoked to give sharp and mortifying language, we give the same still; and, in fine, we are still as irregular as we were the first day, as much addicted to our own will, and attached to our own ease and convenience. And God grant that many, instead of correcting themselves and making progress in virtue, have not grown worse, and even increased their vicious habits; and that the long time they spent in religion serves them not to become more irregular and unruly; and that instead of being more humble than others, they are not become arrogant and presumptuous, and give not cause to have those words of St. Bernard applied to them: “What is to be lamented,” says he, “is, that many who would have been despicable had they stayed in their own houses, cannot suffer the least contempt even in God’s house. And such as would have even wanted necessaries in the world, in religion often seek superfluities and delicacies.” (Hom. iv. sup. missus est.)

We may also easily perceive, by what has been said, how little those persons are to be excused who cast the fault of their irregular life upon their natural temper and constitution, or inclination; for, on the contrary, they deserve a more severe check than others, because knowing to what sins the viciousness of their nature inclines them, and being obliged to fortify themselves against this weakness they find in their nature, whereby the devil gets more free and easy entrance into their souls; yet neglecting this, after many years, they are as irregular, and as little masters of themselves, as they were the first day they entered religion. Let all, therefore, who seriously resolve to serve God (for here we speak as well to secular as religious persons) reflect upon themselves, and let them begin again seriously to apply themselves anew, and to endeavour, for the time to come, to make their examen of conscience so well that the fruit they will reap from it may be visible to all. We are men, and consequently have our defects, and shall have them as long as we live; but notwithstanding we must endeavour to gain three things by the help of our examen. The first is, that if hitherto we have had a great many faults, we should henceforward have fewer. The second, if hitherto they were great, they must in future be smaller. The third, that we do not relapse daily into the same faults; because that is a mark of great want of application and of negligence. Evagrius, in one of the books he composed, on the conversation of religious persons, and their corporal exercises, makes mention of a holy hermit, that said, he did not remember that the devil had ever made him fall twice into the same fault. Without doubt, this man made his examen of conscience very well; he had true repentance; and also firm resolutions of amendment. It is thus we ought to do; and it was by this means that St. Ignatius raised himself to such a high degree of perfection. We read in his Life a very remarkable passage, which is, that comparing one day with another, and the present state of his soul with the past, he found that he had daily made a greater progress in virtue, and in the gaining of heaven, insomuch that he said in his old age, that the state in which his soul was in at Manreze (for the time of his studies he ordinarily styled his primitive church) was as it were his noviceship, and that God, by the lively colours of his grace, beautified and perfected the picture in his soul, of which he had at Manreze only made a rough draught, or drawn the outlines. Let us, therefore, make good use of so profitable a means, that God has vouchsafed to bestow upon us; let us have a firm confidence, that hereby he will lead us to that height of perfection, to which, by the assistance of his grace, we aspire.