Part 2
Second Note. The second: The first Exercise, on the Incarnation, will be made at midnight; the second at dawn; the third at the hour of Mass; the fourth at the hour of Vespers, and the fifth before the hour of supper, being for the space of one hour in each one of the five Exercises; and the same order will be taken in all the following.
Third Note. The third: It is to be remarked that if the person who is making the Exercises is old or weak, or, although strong, has become in some way less strong from the First Week, it is better for him in this Second Week, at least sometimes, not rising at midnight, to make one Contemplation in the morning, and another at the hour of Mass, and another before dinner, and one repetition on them at the hour of Vespers, and then the Application of the Senses before supper.
Fourth Note. The fourth: In this Second Week, out of all the ten Additions which were mentioned in the First Week, the second, the sixth, the seventh and in part the tenth have to be changed.
In the second it will be, immediately on waking up, to put before me the contemplation which I have to make, desiring to know more the Eternal Word incarnate, in order to serve and to follow Him more.
The sixth will be to bring frequently to memory the Life and Mysteries of
Christ our Lord, from His Incarnation down to the place or Mystery which I am engaged in contemplating.
The seventh will be, that one should manage as to keeping darkness or light, making use of good weather or bad, according as he feels that it can profit and help him to find what the person desires who is exercising himself.
And in the tenth Addition, he who is exercising himself ought to manage himself according to the Mysteries which he is contemplating; because some demand penance and others not.
All the ten Additions, then, are to be made with great care.
Fifth Note. The fifth note: In all the Exercises, except in that of midnight and in that of the morning, the equivalent of the second Addition will be taken in the following way: -- Immediately on recollecting that it is the time of the Exercise which I have to make, before I go, putting before myself where I am going and before Whom, and summarizing a little the Exercise which I have to make, and then making the third Addition, I will enter into the Exercise.
THE SECOND DAY
Second Day. For first and second Contemplation to take the Presentation in the Temple (p. 137) and the Flight to Egypt as into exile (p. 138), and on these two Contemplations will be made two repetitions and the Application of the Five Senses to them, in the same way as was done the preceding day.
Note. Sometimes, although the one who is exercising himself is strong and disposed, it helps to make a change, from this second day up to the fourth inclusively, in order better to find what he desires, taking only one Contemplation at daybreak, and another at the hour of Mass, and to repeat on them at the hour of Vespers and apply the senses before supper.
THE THIRD DAY
Third Day. How the Child Jesus was obedient to His Parents at Nazareth (p. 139), and how afterwards they found Him in the Temple (p. 140), and so then to make the two repetitions and apply the five senses.
PREAMBLE TO CONSIDER STATES
First Preamble. The example which Christ our Lord, being under obedience to His parents, has given us for the first state, -- which consists in the observance of the Commandments -- having been now considered; and likewise for the second, -- which is that of evangelical perfection, -- when He remained in the Temple, leaving His adoptive father and His natural Mother, to attend to the pure service of His eternal Father; we will begin, at the same time contemplating His life, to investigate and to ask in what life or state His Divine Majesty wants to be served by us.
And so, for some introduction of it, we will, in the first Exercise following, see the intention of Christ our Lord, and, on the contrary, that of the enemy of human nature, and how we ought to dispose ourselves in order to come to perfection in whatever state of life God our Lord would give us to choose.
THE FOURTH DAY
MEDITATION ON
TWO STANDARDS
The one of Christ, our Commander-in-chief and Lord; the other of Lucifer, mortal enemy of our human nature.
Prayer. The usual Preparatory Prayer.
First Prelude. The First Prelude is the narrative. It will be here how Christ calls and wants all under His standard; and Lucifer, on the contrary, under his.
Second Prelude. The second, a composition, seeing the place. It will be here to see a great field of all that region of Jerusalem, where the supreme Commander-in-chief of the good is Christ our Lord; another field in the region of Babylon, where the chief of the enemy is Lucifer.
Third Prelude. The third, to ask for what I want: and it will be here to ask for knowledge of the deceits of the bad chief and help to guard myself against them, and for knowledge of the true life which the supreme and true Captain shows and grace to imitate Him.
First Point. The first Point is to imagine as if the chief of all the enemy seated himself in that great field of Babylon, as in a great1 chair of fire and smoke, in shape horrible and terrifying.
Second Point. The second, to consider how he issues a summons to innumerable demons and how he scatters them, some to one city and others to another, and so through all the world, not omitting any provinces, places, states, nor any persons in particular.
Third Point. The third, to consider the discourse which he makes them, and how he tells them to cast out nets and chains; that they have first to tempt with a longing for riches -- as he is accustomed to do in most cases2 -- that men may more easily come to vain honor of the world, and then to vast pride. So that the first step shall be that of riches; the second, that of honor; the third, that of pride; and from these three steps he draws on to all the other vices.
So, on the contrary, one has to imagine as to the supreme and true Captain, Who is Christ our Lord.
First Point. The first Point is to consider how Christ our Lord puts Himself in a great field of that region of Jerusalem, in lowly place, beautiful and attractive.
Second Point. The second, to consider how the Lord of all the world chooses so many persons -- Apostles, Disciples, etc., -- and sends them through all the
1Great is inserted, perhaps in. the hand of St. Ignatius. 2As he is accustomed to do in most cases is inserted in the Saint's handwriting.
world spreading His sacred doctrine through all states and conditions of persons.
Third Point. The third, to consider the discourse which Christ our Lord makes to all His servants and friends whom He sends on this expedition, recommending them to want to help all, by bringing them first to the highest spiritual poverty, and -- if His Divine Majesty would be served and would want to choose them -- no less to actual poverty; the second is to be of contumely and contempt; because from these two things humility follows. So that there are to be three steps; the first, poverty against riches; the second, contumely or contempt against worldly honor; the third, humility against pride. And from these three steps let them induce to all the other virtues.
First Colloquy. One Colloquy to Our Lady, that she may get me grace from Her Son and Lord that I may be received under His standard; and first in the highest spiritual poverty, and -- if His Divine Majesty would be served and would want to choose and receive me -- not less in actual poverty; second, in suffering contumely and injuries, to imitate Him more in them, if only I can suffer them without the sin of any person, or displeasure of His Divine Majesty; and with that a HAIL MARY.
Second Colloquy. I will ask the same of the Son, that He may get it for me of the Father; and with that say the SOUL OF CHRIST.
Third Colloquy. I will ask the same of the Father, that He may grant it to me; and say an OUR FATHER.
Note. This Exercise will be made at midnight and then a second time in the morning, and two repetitions of this same will be made at the hour of Mass and at the hour of Vespers, always finishing with the three Colloquies, to Our Lady, to the Son, and to the Father; and that on The Pairs which follows, at the hour before supper.
THE SAME FOURTH DAY LET MEDITATION BE MADE ON
THREE PAIRS OF MEN
IN ORDER TO EMBRACE WHAT IS BEST
Prayer. The usual Preparatory Prayer.
First Prelude. The first Prelude is the narrative, which is of three pairs of men, and each one of them has acquired ten thousand ducats, not solely or as they ought1 for God's love, and all want to save themselves and find in peace God our Lord, ridding themselves of the weight and hindrance to it which they have in the attachment for the thing acquired.
Second Prelude. The second, a composition, seeing the place. It will be here to see myself, how I stand before God our Lord and all His Saints, to desire and
1Not solely or as they ought is a correction of not only, which is crossed out. The correction is perhaps in the handwriting of St. Ignatius.
know what is more pleasing to His Divine Goodness.
Third Prelude. The third, to ask for what I want. Here it will be to ask grace to choose what is more to the glory of His Divine Majesty and the salvation of my soul.
First Pair. The first Pair would want to rid themselves of the attachment which they have to the thing acquired, in order to find in peace God our Lord, and be able to save themselves, and they do not place the means up to the hour of death.
Second Pair. The second want to rid themselves of the attachment, but want so to rid themselves of it as to remain with the thing acquired, so that God should come where they want, and they do not decide to leave it in order to go to God, although it would be the best state for them
Third Pair. The third want to rid themselves of the attachment, but want so to rid themselves of it that they have even no liking for it, to keep the thing acquired or not to keep it, but only want to want it or not want it according as God our Lord will put in their will and as will appear to them better for the service and praise of His Divine Majesty; and meanwhile they want to reckon that they quit it all in attachment, forcing themselves not to want that or any other thing, unless only the service of God our Lord move them: so that the desire of being better able to serve God our Lord moves them to take the thing or leave it.
Three Colloquies. I will make the same three Colloquies which were made in the Contemplation preceding, on the Two Standards.
Note. It is to be noted that when we feel a tendency or repugnance against actual poverty, when we are not indifferent to poverty or riches, it is very helpful, in order to crush such disordered tendency, to ask in the Colloquies (although it be against the flesh) that the Lord should choose one to actual poverty, and that one wants, asks and begs it, if only it be the service and praise of His Divine Goodness.
THE FIFTH DAY
Fifth Day. Contemplation on the Departure of Christ our Lord from Nazareth to the River Jordan, and how He was baptized (p. 140).
First Note. This Contemplation will be made once at midnight and a second time in the morning, and two repetitions on it at the hour of Mass and Vespers, and the five senses will be applied on it before supper; in each of these five Exercises, putting first the usual Preparatory Prayer and the three Preludes, as all this was explained in the Contemplation of the Incarnation and of the Nativity; and finishing with the three Colloquies of the three Pairs, or according to the note which follows after the Pairs.
Second Note. The Particular Examen, after dinner and after supper, will be made on the faults and negligences about the Exercises and Additions of this day; and so in the days that follow.
THE SIXTH DAY
Sixth Day. Contemplation how Christ our Lord went forth from the River Jordan to the Desert inclusive, taking the same form in everything as on the fifth.
THE SEVENTH DAY
Seventh Day. How St. Andrew and others followed Christ our Lord (p. 142).
THE EIGHTH DAY
Eighth Day. On the Sermon on the Mount, which is on the Eight Beatitudes (P. 144).
THE NINTH DAY
Ninth Day. How Christ our Lord appeared to His disciples on the waves of the sea (p. 145).
THE TENTH DAY
Tenth Day. How the Lord preached in the1 Temple (p. 151).
THE ELEVENTH DAY
Eleventh Day. On the raising of Lazarus (p. 149).
THE TWELFTH DAY
Twelfth Day. On Palm Sunday (p. 151).
First Note. The first note is that in the Contemplations of this Second Week, according to the time each one wants to spend, or according as he gets profit, he can lengthen or shorten: if he lengthens, taking the Mysteries of the Visitation of Our Lady to St. Elizabeth, the Shepherds, the Circumcision of the Child Jesus, and the Three Kings, and so of others; and if he shortens, he can even omit some of those which are set down. Because this is to give an introduction and way to contemplate better and more completely afterwards.
Second Note. The second: The matter of the Elections will be begun from the Contemplation on Nazareth to the Jordan, taken inclusively, which is the fifth day, as is explained in the following.
Third Note. The third: Before entering on the Elections, that a man may get attachment to the true doctrine of Christ our Lord, it is very helpful to consider and mark the following three Manners of Humility, reflecting on them occasionally through all the day, and also making the Colloquies, as will be said later.
First Humility. The first manner of Humility is necessary for eternal salvation; namely, that I so lower and so humble myself, as much as is possible to
1In the is in the Saint's hand, over a word erased.
me, that in everything I obey the law of God, so that, even if they made me lord of all the created things in this world, nor for my own temporal life, I would not be in deliberation about breaking a Commandment, whether Divine or human, which binds me under mortal sin.
Second Humility. The second is more perfect Humility than the first; namely, if I find myself at such a stage that I do not want, and feel no inclination to have, riches rather than poverty, to want honor rather than dishonor, to desire a long rather than a short life -- the service of God our Lord and the salvation of my soul being equal; and so not for all creation, nor because they would take away my life, would I be in deliberation about committing a venial sin.
Third Humility. The third is most perfect Humility; namely, when -- including the first and second, and the praise and glory of the Divine Majesty being equal -- in order to imitate and be more actually like Christ our Lord, I want and choose poverty with Christ poor rather than riches, opprobrium with Christ replete with it rather than honors; and to desire to be rated as worthless and a fool for Christ, Who first was held as such, rather than wise or prudent in this world.
Note. So, it is very helpful for whoever desires to get this third Humility, to make the three already mentioned Colloquies of THE PAIRS, asking that Our Lord would be pleased to choose him to this third greater and better Humility, in order more to imitate and serve Him, if it be equal or greater service and praise to His Divine Majesty.
PRELUDE FOR MAKING ELECTION
First Point. In every good election, as far as depends on us, the eye of our intention ought to be simple, only looking at what we are created for, namely, the praise of God our Lord and the salvation of our soul. And so I ought to choose whatever I do, that it may help me for the end for which I am created, not ordering or bringing the end to the means, but the means to the end: as it happens that many choose first to marry -- which is a means -- and secondarily to serve God our Lord in the married life -- which service of God is the end. So, too, there are others who first want to have benefices, and then to serve God in them. So that those do not go straight to God, but want God to come straight to their disordered tendencies, and consequently they make a means of the end, and an end of the means. So that what they had to take first, they take last; because first we have to set as our aim the wanting to serve God, -- which is the end, -- and secondarily, to take a benefice, or to marry, if it is more suitable to us, -- which is the means for the end. So, nothing ought to move me to take such means or to deprive myself of them, except only the service and praise of God our Lord and the eternal salvation of my soul.
TO GET KNOWLEDGE AS TO WHAT MATTERS AN ELECTION OUGHT TO BE
MADE ABOUT, AND IT CONTAINS FOUR POINTS AND ONE NOTE
First Point. The first Point: It is necessary that everything about which we want to make an election should be indifferent, or good, in itself, and should be allowed within our Holy Mother the hierarchical Church, and not bad nor opposed to her.
Second Point. Second: There are some things which fall under unchangeable election, such as are the priesthood, marriage, etc. There are others which fall under an election that can be changed, such as are to take benefices or leave them, to take temporal goods or rid oneself of them.
Third Point. Third: In the unchangeable Election which has already been once made -- such as marriage, the priesthood, etc. -- there is nothing more to choose, because one cannot release himself; only it is to be seen to that if one have not made his election duly and ordinately and without disordered tendencies, repenting let him see to living a good life in his election. It does not appear that this election is a Divine vocation,1 as being an election out of order and awry. Many err in this, setting up a perverse or bad election as a Divine2 vocation; for every Divine vocation is always pure and clear, without mixture of flesh, or of any other inordinate tendency.
Fourth Point. Fourth: If some one has duly and ordinately made election of things which are under election that can be changed, and has not yielded to flesh or world, there is no reason for his making election anew, but let him perfect himself as much as he can in that already chosen.
1It does not appear that this election is a Divine vocation is in the Saint's hand, correcting we can not say that this election is His vocation. 2Divine is added in St. Ignatius' hand.
Note. It is to be remarked that if such election that can be changed was not made sincerely and well in order, then it helps to make the election duly, if one has a desire that fruits notable and very pleasing to God our Lord should come from him.
THREE TIMES
FOR MAKING, IN ANY ONE OF THEM, A SOUND
AND GOOD ELECTION
First Time. The first time is, when God our Lord so moves and attracts the will, that without doubting, or being able to doubt, such devout soul follows what is shown it, as St. Paul and St. Matthew did in following Christ our Lord.
Second Time. The second, when enough light and knowledge is received by experience of consolations and desolations, and by the experience of the discernment of various spirits.
Third Time. The third time is quiet, when one considers, first, for what man is born -- namely, to praise God our Lord and save his soul -- and desiring this chooses as means a life or state within the limits of the Church, in order that he may be helped in the service of his Lord and the salvation of his soul.
I said time of quiet, when the soul is not acted on by various spirits, and uses its natural powers freely and tranquilly.
If election is not made in the first or the second time, two ways follow as to this third time for making it.
THE FIRST WAY
TO MAKE A SOUND AND GOOD ELECTION
It contains six Points.
First Point. The first Point is to put before me the thing on which I want to make election, such as an office or benefice, either to take or leave it; or any other thing whatever which falls under an election that can be changed.
Second Point. Second: It is necessary to keep as aim the end for which I am created, which is to praise God our Lord and save my soul, and, this supposed, to find myself indifferent, without any inordinate propensity; so that I be not more inclined or disposed to take the thing proposed than to leave it, nor more to leave it than to take it, but find myself as in the middle of a balance, to follow what I feel to be more for the glory and praise of God our Lord and the salvation of my soul.
Third Point. Third: To ask of God our Lord to be pleased to move my will and put in my soul what I ought to do regarding the thing proposed, so as to promote more His praise and glory; discussing well and faithfully with my intellect, and choosing agreeably to His most holy pleasure and will.
Fourth Point. Fourth: To consider, reckoning up, how many advantages and utilities follow for me from holding the proposed office or benefice for only the
praise of God our Lord and the salvation of my soul, and, to consider likewise, on the contrary, the disadvantages and dangers which there are in having it. Doing the same in the second part, that is, looking at the advantages and utilities there are in not having it, and likewise, on the contrary, the disadvantages and dangers in not having the same.
Fifth Point. Fifth: After I have thus discussed and reckoned up on all sides about the thing proposed, to look where reason more inclines: and so, according to the greater inclination of reason, and not according to any inclination of sense, deliberation should be made on the thing proposed.
Sixth Point. Sixth, such election, or deliberation, made, the person who has made it ought to go with much diligence to prayer before God our Lord and offer Him such election, that His Divine Majesty may be pleased to receive and confirm it, if it is to His greater service and praise.
THE SECOND WAY
TO MAKE A GOOD ANY SOUND ELECTION
It contains four Rules and one Note.
First Rule. The first is that that love which moves me and makes me choose such thing should descend from above, from the love of God, so that he who chooses feel first in himself that that love, more or less, which he has for the thing which he chooses, is only for his Creator and Lord.
Second Rule. The second, to set before me a man whom I have never seen nor known, and I1 desiring all his perfection, to consider what I would tell him to do and elect for the greater glory of God our Lord, and the greater perfection of his soul, and I, doing likewise, to keep the rule which I set for the other.
Third Rule. The third, to consider, as if I were at the point of death, the form and measure which I would then want to have kept in the way of the present election, and regulating myself by that election, let me make my decision in everything.
Fourth Rule. The fourth, looking and considering how I shall find myself on the Day of Judgment, to think how I would then want to have2 deliberated about the present matter, and to take now the rule which I would then wish to have kept, in order that I may then find myself in entire pleasure and joy.
Note. The above-mentioned rules for my eternal salvation and peace having been taken, I will make my election and offering to God our Lord, conformably to the sixth Point of the First Way of making election.
TO AMEND AND REFORM ONE'S OWN LIFE
AND STATE
1I is added, perhaps in St. Ignatius' hand. 2To have is apparently in St. Ignatius' hand.
It is to be noted that as to those who are settled in ecclesiastical office or in matrimony -- whether they abound much or not in temporal goods -- when they have no opportunity or have not a very prompt will to make election about the things which fall under an election that can be changed, it is very helpful, in place of making election, to give them a form and way to amend and reform each his own life and state. That is, putting his creation, life and state for the glory and praise of God our Lord and the salvation of his own soul, to come and arrive at this end, he ought to consider much and ponder through the Exercises and Ways of Election, as has been explained, how large a house and household he ought to keep, how he ought to rule and govern it, how he ought to teach and instruct it by word and by example; likewise of his means, how much he ought to take for his household and house; and how much to dispense to the poor and to other pious objects, not wanting nor seeking any other thing except in all and through all the greater praise and glory of God our Lord.
For let each one think that he will benefit himself in all spiritual things in proportion as he goes out of his self-love, will and interest.
THIRD WEEK
FIRST DAY
THE FIRST CONTEMPLATION AT MIDNIGHT IS
HOW CHRIST OUR LORD WENT FROM BETHANY TO
JERUSALEM TO THE LAST SUPPER INCLUSIVELY
(p. 152); and it contains the Preparatory Prayer, three Preludes, six Points and one Colloquy.
Prayer. The usual Preparatory Prayer.
First Prelude. The first Prelude is to bring to memory the narrative; which is here how Christ our Lord sent two Disciples from Bethany to Jerusalem to prepare the Supper, and then He Himself went there with the other Disciples; and how, after having eaten the Paschal Lamb, and having supped, He washed their feet and gave His most Holy Body and Precious Blood to His Disciples, and made them a discourse, after Judas went to sell his Lord.
Second Prelude. The second, a composition, seeing the place. It will be here to consider the road from Bethany to Jerusalem, whether broad, whether narrow, whether level, etc.; likewise the place of the Supper, whether large, whether small, whether of one kind or whether of another.
Third Prelude. The third, to ask for what I want. It will be here grief, feeling and confusion because for my sins the Lord is going to the Passion.
First Point. The first Point is to see the persons of the Supper, and, reflecting on myself, to see to drawing some profit from them.
Second Point. The second, to hear what they are talking about, and likewise to draw some profit from it.
Third Point. The third, to look at what they are doing, and draw some profit.
Fourth Point. The fourth, to consider that which Christ our Lord is suffering in His Humanity,1 or wants to suffer, according to the passage which is being contemplated, and here to commence with much vehemence and to force myself to grieve, be sad and weep, and so to labor through the other points which follow.
Fifth Point. The fifth, to consider how the Divinity hides Itself, that is, how
1In His Humanity is in St. Ignatius' hand, correcting the Humanity of before Christ.
It could destroy Its enemies and does not do it, and how It leaves the most sacred Humanity to suffer so very cruelly.
Sixth Point. The sixth, to consider how He suffers all this for my sins, etc.; and what I ought to do and suffer for Him.
Colloquy. I will finish with a Colloquy to Christ our Lord, and, at the end, with an OUR FATHER.
Note. It is to be noted, as was explained before and in part, that in the Colloquies I ought to discuss and ask according to the subject matter, that is, according as I find myself tempted or consoled, and according as I desire to have one virtue or another, as I want to dispose of myself in one direction or another, as I want to grieve or rejoice at the thing which I am contemplating; in fine, asking that which I more efficaciously desire as to any particular things. And in this way I can make one Colloquy only, to Christ our Lord, or, if the matter or devotion move me, three Colloquies, one to the Mother, another to the Son, another to the Father, in the same form as was said in the SECOND WEEK, in the meditation of the THREE PAIRS, with the Note which follows THE PAIRS.
SECOND DAY
SECOND CONTEMPLATION
IN THE MORNING
IT WILL BE
FROM THE SUPPER TO THE
GARDEN INCLUSIVELY
Prayer. The usual Preparatory Prayer
First Prelude. The first Prelude is the narrative and it will be here how Christ our Lord went down with His eleven Disciples from Mount Sion, where He made the Supper, to the Valley of Josaphat. Leaving the eight in a part of the Valley and the other three in a part of the Garden, and putting Himself in prayer, He sweats sweat as drops of blood,1 and after He prayed three times to the Father and wakened His three Disciples, and after the enemies at His voice fell down, Judas giving Him the kiss of peace, and St. Peter cutting off the ear of Malchus, and Christ putting it in its place; being taken as a malefactor, they lead Him down the valley, and then up the side, to the house of Annas.
Second Prelude. The second is to see the place. It will be here to consider the road from Mount Sion to the Valley of Josaphat, and likewise the Garden, whether wide, whether large, whether of one kind, whether of another.
Third Prelude. The third is to ask for what I want. It belongs to the Passion to ask for grief with Christ in grief, anguish with Christ in anguish, tears and
1As drops of blood is in St. Ignatius' hand, replacing like a bloody sweat.
interior pain at such great pain which Christ suffered for me.
First Note. In this second Contemplation, after the Preparatory Prayer is made, with the three Preludes already mentioned, the same form of proceeding will be kept through the Points and Colloquy as was kept in the first Contemplation, on the Supper.
And at the hour of Mass and Vespers two repetitions will be made on the first and second Contemplation, and then, before supper, the senses will be applied on the two above-said Contemplations, always prefixing the Preparatory Prayer and the three Preludes, according to the subject matter, in the same form as was said and explained in the SECOND WEEK.
Second Note. According as age, disposition and physical condition help the person who is exercising himself, he will make each day the five Exercises or fewer.
Third Note. In this THIRD WEEK the second and sixth Additions will in part be changed.
The second will be, immediately on awaking, to set before me where I am going and to what, and summing up a little the contemplation which I want to make, according as the Mystery shall be, to force myself, while I am getting up and dressing, to be sad and grieve over such great grief and such great suffering of Christ our Lord.
The sixth will be changed, so as not to try to bring joyful thoughts, although good and holy, as, for instance, are those on the Resurrection and on heavenly glory, but rather to draw myself to grief and to pain and anguish, bringing to mind frequently the labors, fatigues and pains of Christ our Lord, which He suffered from the moment when He was born up to the Mystery of the Passion in which I find myself at present.
Fourth Note. The Particular Examen on the Exercises and present Additions, will be made as it was made in the past Week.
Second Day. The second day at midnight, the Contemplation will be from the Garden to the house of Annas inclusive (P. 154), and in the morning from the house of Annas to the house of Caiphas inclusive (P. 155), and then the two repetitions and the application of the senses, as has been already said.
Third Day. The third day, at midnight, from the house of Caiphas to Pilate, inclusive (p. 155); and in the morning, from Pilate to Herod inclusive (p. 156); and then the repetitions and senses, in the same form as has been already said.
Fourth Day. The fourth day, at midnight, from Herod to Pilate (p. 157), doing and contemplating up to half through the Mysteries of the same house of Pilate, and then, in the Exercise of the morning, the other Mysteries which remained of the same house; and the repetitions and the senses, as has been said.
Fifth Day. The fifth day, at midnight, from the house of Pilate up to the Crucifixion (p. 158), and in the morning from His being raised on the Cross until He expired (p. 158), then the two repetitions, and the senses.
Sixth Day. The sixth day, at midnight, from the Descent from the Cross to
the Tomb, exclusive (p. 159) and in the morning from the Tomb, inclusive, to the house where Our Lady was, after her Son was buried.
Seventh Day. The seventh day, a Contemplation on the whole Passion together, in the Exercise of midnight and of the morning, and in place of the two repetitions and of the senses one will consider all that day, as frequently as he can, how the most holy Body of Christ our Lord remained separated and apart from the Soul: and where and how It remained buried. Likewise, one will consider the loneliness of Our Lady, whose grief and fatigue were so great: then, on the other side, the loneliness of the Disciples.
Note. It is to be noted that whoever wants to dwell more on the Passion, has to take in each Contemplation fewer Mysteries; that is to say, in the first Contemplation, the Supper only; in the second, the Washing of the Feet; in the third, the giving of the Blessed Sacrament to them; in the fourth, the discourse which Christ made to them; and so through the other Contemplations and Mysteries.
Likewise, after having finished the Passion, let him take for an entire day the half of the whole Passion, and the second day the other half, and the third day the whole Passion.
On the contrary, whoever would want to shorten more in the Passion, let him take at midnight the Supper, in the morning the Garden, at the hour of Mass the house of Annas, at the hour of Vespers the house of Caiphas, in place of the hour before supper the house of Pilate; so that, not making repetitions, nor the Application of the Senses, he make each day five distinct Exercises, and in each Exercise take a distinct Mystery of Christ our Lord. And after thus finishing the whole Passion, he can, another day, do all the Passion together in one Exercise, or in different ones, as it will seem to him that he will be better able to help himself.
RULES TO PUT ONESELF IN ORDER FOR THE FUTURE
AS TO EATING
First Rule. The first rule is that it is well to abstain less from bread, because it is not a food as to which the appetite is used to act so inordinately, or to which temptation urges as in the case of the other foods.
Second Rule. The second: Abstinence appears more convenient as to drinking, than as to eating bread. So, one ought to look much what is helpful to him, in order to admit it, and what does him harm, in order to discard it.
Third Rule. The third: As to foods, one ought to have the greatest and most entire abstinence, because as the appetite is more ready to act inordinately, so temptation is more ready in making trial, on this head. And so abstinence in foods, to avoid disorder, can be kept in two ways, one by accustoming oneself to eat coarse foods; the other, if one takes delicate foods, by taking them in small quantity.
Fourth Rule. The fourth: Guarding against falling into sickness, the more a man leaves off from what is suitable, the more quickly he will reach the mean which he ought to keep in his eating and drinking; for two reasons: the first, because by so helping and disposing himself, he will many times experience more the interior knowledge, consolations and Divine inspirations to show him the mean which is proper for him; the second, because if the person sees himself in such abstinence not with so great corporal strength or disposition for the Spiritual Exercises, he will easily come to judge what is more suitable to his bodily support.
Fifth Rule. The fifth: While the person is eating, let him consider as if he saw Christ our Lord eating with His Apostles, and how He drinks and how He looks and how He speaks; and let him see to imitating Him. So that the principal part of the intellect shall occupy itself in the consideration of Christ our Lord, and the lesser part in the support of the body; because in this way he will get greater system and order as to how he ought to behave and manage himself.
Sixth Rule. The sixth: Another time, while he is eating, he can take another consideration, either on the life of Saints, or on some pious Contemplation, or on some spiritual affair which he has to do, because, being intent on such thing, he will take less delight and feeling in the corporal food.
Seventh Rule. The seventh: Above all, let him guard against all his soul being intent on what he is eating, and in eating let him not go hurriedly, through appetite, but be master of himself, as well in the manner of eating as in the quantity which he eats.
Eighth Rule. The eighth: To avoid disorder, it is very helpful, after dinner or after supper, or at another hour when one feels no appetite for eating, to decide with oneself for the coming dinner or supper, and so on, each day, the quantity which it is suitable that he should eat. Beyond this let him not go because of any appetite or temptation, but rather, in order to conquer more all inordinate appetite and temptation of the enemy, if he is tempted to eat more, let him eat less.
FOURTH WEEK
THE FIRST CONTEMPLATION
HOW CHRIST OUR LORD APPEARED
TO OUR LADY
(p. 160); Prayer. The usual Preparatory Prayer.
First Prelude. The first Prelude is the narrative, which is here how, after Christ expired on the Cross, and the Body, always united with the Divinity, remained separated from the Soul, the blessed Soul, likewise united with the Divinity, went down to Hell, and taking from there the just souls, and coming to the Sepulchre and being risen, He appeared to His Blessed Mother in Body and in Soul.
Second Prelude. The second, a composition, seeing the place; which will be here to see the arrangement of the Holy Sepulchre and the place or house of Our Lady, looking at its parts in particular; likewise the room, the oratory, etc.
Third Prelude. The third, to ask for what I want, and it will be here to ask for grace to rejoice and be glad intensely at so great glory and joy of Christ our Lord.
First Point, Second Point, and Third Point. Let the first, second and third Points be the same usual ones which we took in the Supper of Christ our Lord.
Fourth Point. The fourth, to consider how the Divinity, which seemed to hide Itself in the Passion, now appears and shows Itself so marvellously in the most holy Resurrection by Its true and most holy effects.
Fifth Point. The fifth is to consider the office of consoling which Christ our Lord bears, and to compare how friends are accustomed to console friends.
Colloquy. I will finish with a Colloquy, or Colloquies, according to the subject matter, and an OUR FATHER.
First Note. In the following Contemplations let one go on through all the Mysteries of the Resurrection, in the manner which follows below, up to the Ascension inclusive, taking and keeping in the rest the same form and manner in all the Week of the Resurrection which was taken in all the Week of the Passion. So that, for this first Contemplation, on the Resurrection, let one guide himself as to the Preludes according to the subject matter; and as to the five Points, let them be the same; and let the Additions which are below be the same; and so in all which remains, he can guide himself by the method of the Week of the Passion, as in repetitions, the five Senses, in shortening or lengthening the Mysteries.
Second Note. The second note: Commonly in this FOURTH WEEK, it is more suitable than in the other three past to make four Exercises, and not five: the first, immediately on rising in the morning; the second, at the hour of Mass, or before dinner, in place of the first repetition; the third, at the hour of Vespers, in place of the second repetition; the fourth, before supper, bringing the five Senses on the three Exercises of the same day, noting and lingering on the more principal parts, and where one has felt greater spiritual movements and relish.
Third Note. The third: Though in all the Contemplations so many Points were given in certain number -- as three, or five, etc., the person who is contemplating can set more or fewer Points, according as he finds it better for him. For which it is very helpful, before entering on the Contemplation, to conjecture and mark in certain number the Points which he is to take.
Fourth Note. In this FOURTH WEEK, in all the ten Additions the second, the sixth, the seventh and the tenth are to be changed.
The second will be, immediately on awaking, to put before me the Contemplation which I have to make, wanting to arouse feeling and be glad at the great joy and gladness of Christ our Lord.
The sixth, to bring to memory and think of things that move to spiritual pleasure, gladness and joy, as of heavenly glory.
The seventh, to use light or temporal comforts -- as, in summer, the coolness; and in winter, the sun or heat -- as far as the soul thinks or conjectures that it can help it to be joyful in its Creator and Redeemer.
The tenth: in place of penance, let one regard temperance and all moderation; except it is question of precepts of fasting or of abstinence which the Church commands; because those are always to be fulfilled, if there is no just impediment.
CONTEMPLATION TO GAIN LOVE
Note. First, it is well to remark two things: the first is that love ought to be put more in deeds than in words.
The second, love consists in interchange between the two parties; that is to say in the lover's giving and communicating to the beloved what he has or out of what he has or can; and so, on the contrary, the beloved to the lover. So that if the one has knowledge, he give to the one who has it not. The same of honors, of riches; and so the one to the other.
CONTEMPLATION TO GAIN LOVE
Prayer. The usual Prayer.
First Prelude. The first Prelude is a composition, which is here to see how I am standing before God our Lord, and of the Angels and of the Saints interceding for me.
Second Prelude. The second, to ask for what I want. It will be here to ask for interior knowledge of so great good received, in order that being entirely grateful, I may be able in all to love and serve His Divine Majesty.
First Point. The First Point is, to bring to memory the benefits received, of Creation, Redemption and particular gifts, pondering with much feeling how much God our Lord has done for me, and how much He has given me of what He has, and then the same Lord desires to give me Himself as much as He can, according to His Divine ordination.
And with this to reflect on myself, considering with much reason and justice, what I ought on my side to offer and give to His Divine Majesty, that is to say, everything that is mine, and myself with it, as one who makes an offering with much feeling:
Take, Lord, and receive all my liberty, my memory, my intellect, and all my will -- all that I have and possess. Thou gavest it to me: to Thee, Lord, I return it! All is Thine, dispose of it according to all Thy will. Give me Thy love and grace, for this is enough for me.
Second Point. The second, to look how God dwells in creatures, in the elements, giving them being, in the plants vegetating, in the animals feeling in them, in men giving them to understand:1 and so in me, giving me being, animating me, giving me sensation and making me to understand;2 likewise making a temple of me, being created to the likeness and image of His Divine Majesty; reflecting as much on myself in the way which is said in the first Point, or in another which I feel to be better. In the same manner will be done on each Point which follows.
Third Point. The third, to consider how God works and labors for me in all things created on the face of the earth -- that is, behaves like one who labors -- as in the heavens, elements, plants, fruits, cattle, etc., giving them being, preserving them, giving them vegetation and sensation, etc.
Then to reflect on myself.
Fourth Point. The fourth, to look how all the good things and gifts descend from above, as my poor power from the supreme and infinite power from above; and so justice, goodness, pity, mercy, etc.; as from the sun descend the rays, from the fountain the waters, etc.
Then to finish reflecting on myself, as has been said. I will end with a Colloquy and an OUR FATHER.
1Giving them to understand is an addition, very probably in St. Ignatius' hand. 2Making me to understand; likewise is in the Saint's handwriting, correcting a word erased, probably understanding.
THREE METHODS OF PRAYER
AND FIRST ON THE COMMANDMENTS
FIRST METHOD
The first Method of Prayer is on the Ten Commandments, and on the Seven Deadly Sins, on the Three Powers of the Soul and on the Five Bodily Senses. This method of prayer is meant more to give form, method and exercises, how the soul may prepare itself and benefit in them, and that the prayer may be acceptable, rather than to give any form or way of praying.
I. The Ten Commandments
First let the equivalent of the second Addition of the SECOND WEEK be made; that is, before entering on the prayer, let the spirit rest a little, the person being seated or walking about, as may seem best to him, considering where he is going and to what. And this same addition will be made at the beginning of all Methods of Prayer.
Prayer. A Preparatory Prayer, as, for example, to ask grace of God our Lord that I may be able to know in what I have failed as to the Ten Commandments; and likewise to beg grace and help to amend in future, asking for perfect understanding of them, to keep them better and for the greater glory and praise of His Divine Majesty.
For the first Method of Prayer, it is well to consider and think on the First Commandment, how I have kept it and in what I have failed, keeping to the rule of spending the space of time one says the OUR FATHER and the HAIL MARY three times; and if in this time I find faults of mine, to ask pardon and forgiveness for them, and say an OUR FATHER. Let this same method be followed on each one of the Ten Commandments.
First Note. It is to be noted that when one comes to think on a Commandment on which he finds he has no habit of sinning, it is not necessary for him to delay so much time, but according as one finds in himself that he stumbles more or less on that Commandment so he ought to keep himself more or less on the consideration and examination of it. And the same is to be observed on the Deadly Sins.
Second Note. After having finished the discussion already mentioned on all the Commandments, accusing myself on them and asking grace and help to amend hereafter, I am to finish with a Colloquy to God our Lord, according to the subject matter.
II. On Deadly Sins
About the Seven Deadly Sins, after the Addition, let the Preparatory Prayer be made in the way already mentioned, only with the difference that the matter here is of sins that have to be avoided, and before of Commandments that have to be kept: and likewise let the order and rule already mentioned be kept, and the Colloquy.
In order to know better the faults committed in the Deadly Sins, let their contraries be looked at: and so, to avoid them better, let the person purpose and with holy exercises see to acquiring and keeping the seven virtues contrary to them.
III. On the Powers of the Soul
Way. On the three powers of the soul let the same order and rule be kept as on the Commandments, making its Addition, Preparatory Prayer and Colloquy.
IV. On the Bodily Senses
Way. About the five bodily senses the same order always will be kept, but changing their matter.
Note. Whoever wants to imitate Christ our Lord in the use of his senses, let him in the Preparatory Prayer recommend himself to His Divine Majesty, and after considering on each sense, say a HAIL MARY or an OUR FATHER.
And whoever wants to imitate Our Lady in the use of the senses, let him in the Preparatory Prayer recommend himself to her, that she may get him grace from Her Son and Lord for it; and after considering on each sense, say a HAIL MARY.
SECOND METHOD OF PRAYER
It is by contemplating the meaning of each word of the Prayer.
Addition. The same Addition which was in the First Method of Prayer will be in this second.
Prayer. The Preparatory Prayer will be made according to the person to whom the prayer is addressed.
Second Method of Prayer. The Second Method of Prayer is that the person, kneeling or seated, according to the greater disposition in which he finds himself and as more devotion accompanies him, keeping the eyes closed or fixed on one place, without going wandering with them, says FATHER, and is on the consideration of this word as long as he finds meanings, comparisons, relish and consolation in considerations pertaining to such word. And let him do in the same way on each word of the OUR FATHER, or of any other prayer which he wants to say in this way.
First Rule. The first Rule is that he will be an hour on the whole OUR FATHER in the manner already mentioned. Which finished, he will say a HAIL MARY, CREED, SOUL OF CHRIST, and HAIL, HOLY QUEEN, vocally or mentally, according to the usual way.
Second Rule. The Second Rule is that, should the person who is contemplating the OUR FATHER find in one word, or in two, matter so good to think over, and relish and consolation, let him not care to pass on, although the hour ends on what he finds. The hour finished, he will say the rest of the OUR FATHER in the usual way.
Third Rule. The third is that if on one word or two of the OUR FATHER one has lingered for a whole hour, when he will want to come back another day to the prayer, let him say the above-mentioned word, or the two, as he is accustomed; and on the word which immediately follows let him commence to contemplate, according as was said in the second Rule.
First Note. It is to be noted that, the OUR FATHER finished, in one or in many days, the same has to be done with the HAIL MARY and then with the other prayers, so that for some time one is always exercising himself in one of them.
Second Note. The second note is that, the prayer finished, turning, in few words, to the person to whom he has prayed, let him ask for the virtues or graces of which he feels he has most need.
THIRD METHOD OF PRAYER
It will be by rhythm.
Addition. The Addition will be the same as in the First and Second Methods of Prayer.
Prayer. The Preparatory Prayer will be as in the Second Method of Prayer.
Third Method of Prayer. The Third Method of Prayer is that with each breath in or out, one has to pray mentally, saying one word of the OUR FATHER, or of another prayer which is being recited: so that only one word be said between one breath and another, and while the time from one breath to another lasts, let attention be given chiefly to the meaning of such word, or to the person to whom he recites it, or to his own baseness, or to the difference from such great height to his own so great lowness. And in the same form and rule he will proceed on the other words of the OUR FATHER; and the other prayers, that is to say, the HAIL MARY, the SOUL OF CHRIST, the CREED, and the HAIL, HOLY QUEEN, he will make as he is accustomed.
First Rule. The First Rule is, on the other day, or at another hour, that he wants to pray, let him say the HAIL MARY in rhythm, and the other prayers as he is accustomed; and so on, going through the others.
Second Rule. The second is that whoever wants to dwell more on the prayer by rhythm, can say all the above-mentioned prayers or part of them, keeping the same order of the breath by rhythm, as has been explained.
THE MYSTERIES OF THE LIFE OF
CHRIST OUR LORD
Note. It is to be noted in all the following Mysteries, that all the words which are inclosed in parentheses1 are from the Gospel itself and not those which are outside.
And in each Mystery, for the most part, three Points will be found to meditate and contemplate on with greater ease.
1For the parentheses of the Mss. quotation marks have been substituted.
OF THE ANNUNCIATION OF OUR
LADY
St. Luke writes in the first Chapter [26-39].
First Point. The first Point is that the Angel St. Gabriel, saluting Our Lady, announced to her the Conception of Christ our Lord. "The Angel entering where Mary was, saluted her saying: 'Hail full of grace. Thou shalt conceive in thy womb and shalt bring forth a son.'"
Second Point. The second, the Angel confirms what he said to Our Lady, telling of the conception of St. John Baptist, saying to her: "'And behold thy cousin Elizabeth hath conceived a son in her old age.'"
Third Point. The third, Our Lady answered the Angel: "'Behold the handmaid of the Lord: be it done to me according to thy word!'"
OF THE VISITATION OF OUR LADY TO ELIZABETH
St. Luke speaks in the first Chapter [39-57].
First Point. First: As Our Lady visited Elizabeth, St. John Baptist, being in his mother's womb, felt the visitation which Our Lady made. "And when Elizabeth heard the salutation of Our Lady, the infant leaped in her womb. And Elizabeth, full of the Holy Ghost, cried out with a loud voice, and said: 'Blessed be thou among women and blessed be the fruit of thy womb!'"
Second Point. Second: Our Lady sings the canticle, saying: "'My soul doth magnify the Lord!'"
Third Point. Third: "Mary abode with Elizabeth about three months: and then she returned to her house."
OF THE BIRTH OF CHRIST OUR LORD
St. Luke speaks in the second Chapter [1-15].
First Point. First: Our Lady and her husband Joseph go from Nazareth to Bethlehem. "Joseph went up from Galilee to Bethlehem, to acknowledge subjection to Caesar, with Mary his spouse and wife, already with child."
Second Point. Second: "She brought forth her first-born Son and wrapped Him up with swaddling clothes and laid Him in the manger."
Third Point. Third: "There came a multitude of the heavenly army, which said: 'Glory be to God in the heavens.'"
OF THE SHEPHERDS
St. Luke writes in the second Chapter [8-21].
First Point. First: The birth of Christ our Lord is manifested to the Shepherds by the Angel. "'I manifest to you great Joy, for this day is born the Saviour of the world."'
Second Point. Second: The Shepherds go to Bethlehem. "They came with haste and they found Mary and Joseph, and the infant put in the manger."
Third Point. Third: "The Shepherds returned glorifying and praising the Lord."
OF THE CIRCUMCISION
St. Luke writes in the second Chapter [21].
First Point. First: They circumcised the Child Jesus.
Second Point. Second: "His Name was called Jesus, which was called by the Angel, before He was conceived in the womb."
Third Point. Third: They gave back the Child to His Mother, who had compassion for the Blood which came from her Son.
OF THE THREE MAGI KINGS
St. Matthew writes in the second Chapter [1-13].
First Point. First: The three Magi Kings, guiding themselves by the star, came to adore Jesus, saying: "'We have seen His star in the East and are come to adore Him.'"
Second Point. Second: They adored Him and offered gifts to Him. "Falling down on the earth, they adored Him, and they offered Him gifts, gold, frankincense and myrrh."
Third Point. Third: "They received answer while sleeping that they should not return to Herod, and went back by another way to their country."
OF THE PURIFICATION OF OUR LADY AND
PRESENTATION OF THE CHILD JESUS
St. Luke writes, Chapter 2 [23-39].
First Point. First: They bring the Child Jesus to the Temple, that He may be presented to the Lord as first-born; and they offer for Him "a pair of turtle doves or two young pigeons."
Second Point. Second: Simeon coming to the Temple "took Him into his arms" saying: "'Now Thou dost dismiss Thy servant, O Lord, in peace!'"
Third Point. Third: Anna "coming afterwards confessed to the Lord, and spoke of Him to all that were hoping for the redemption of Israel."
OF THE FLIGHT TO EGYPT
St. Matthew writes in the second Chapter [13-16].
First Point. First: Herod wanted to kill the Child Jesus, and so killed the Innocents, and before their death the Angel warned Joseph to fly into Egypt: "'Arise and take the Child and His Mother, and fly to Egypt.'"
Second Point. Second: He departed for Egypt. "Who arising by night departed to Egypt."
Third Point. Third: He was there until the death of Herod.
OF HOW CHRIST OUR LORD RETURNED
FROM EGYPT
St. Matthew writes in the second Chapter [19-23].
First Point. First: The Angel warns Joseph to return to Israel. "'Arise and take the Child and His Mother and go to the land of Israel.'"
Second Point. Second: Rising, he came to the land of Israel.
Third Point. Third: Because Archelaus, son of Herod, was reigning in Judea, he withdrew into Nazareth.
OF THE LIFE OF CHRIST OUR LORD FROM
TWELVE TO THIRTY YEARS
St. Luke writes in the second Chapter [51, 52].
First Point. First: He was obedient to His parents: "He advanced in wisdom, age and grace."
Second Point. Second: It appears that1 He exercised the trade of carpenter, as St. Mark shows he means2 in the sixth chapter. "'Perhaps this is that carpenter? '"
OF THE COMING OF CHRIST TO THE TEMPLE
WHEN HE WAS OF THE AGE OF
TWELVE YEARS
St. Luke writes in the second Chapter [42-51].
First Point. First: Christ our Lord, of the age of twelve years, went up from Nazareth to Jerusalem.
Second Point. Second: Christ our Lord remained in Jerusalem, and His parents did not know it.
1It appears that is in the Saint's handwriting, inserted before He exercised. 2Shows he means is in the Saint's hand, correcting says.
Third Point. Third: The three days passed, they found Him disputing in the Temple, and seated in the midst of the doctors, and His parents asking Him where He had been, He answered: "'Did you not know that it behooves Me to be in the things which are My Father's?'"
OF HOW CHRIST WAS BAPTIZED
St. Matthew writes in the third Chapter [13-17].
First Point. First: Christ our Lord, after having taken leave of His Blessed Mother, came from Nazareth to the River Jordan, where St. John Baptist was.
Second Point. Second: St. John baptized Christ our Lord, and wanting to excuse himself, thinking himself unworthy of baptizing Him, Christ said to him: "Do this for the present, for so it is necessary that we fulfill all justice.'"
Third Point. Third: "The Holy Spirit came and the voice of the Father from heaven affirming: 'This is My beloved Son, in Whom I am well pleased.'"
OF HOW CHRIST WAS TEMPTED
St. Luke writes in the fourth Chapter [1-14] and St. Matthew fourth Chapter [1-12].
First Point. First: After being baptized, He went to the Desert, where He fasted forty days and forty nights.
Second Point. Second: He was tempted by the enemy three times. "The tempter coming to Him said to Him: 'If Thou be the Son of God, say that these stones be turned into bread.' 'Cast Thyself down from here.' 'If prostrate on the earth Thou wilt adore me, I will give Thee all this which Thou seest.'"
Third Point. Third: "The Angels came and ministered to Him."
OF THE CALL OF THE APOSTLES
First Point. First: it seems that1 St. Peter and St. Andrew were called three times: first, to some knowledge; this is clear from St. John in the first Chapter: secondly, to follow Christ in some way with the purpose of returning to possess what they had left, as St. Luke says in the fifth Chapter: thirdly, to follow Christ our Lord forever, as St. Matthew says in the fourth Chapter and St. Mark in the first.
Second Point. Second: He called Philip, as is in the first Chapter of St. John, and Matthew as Matthew himself says in the ninth Chapter.
Third Point. Third: He called the other Apostles, of whose special call the Gospel does not make mention.
And three other things also would be to be considered:
1It seems that is added in the hand of St. Ignatius.
The first, how the Apostles were of uneducated and low condition; The second, the dignity to which they were so sweetly called; The third, the gifts and graces by which they were raised above all the Fathers of the New and Old Testaments.
OF THE FIRST MIRACLE PERFORMED AT THE MARRIAGE OF CANA, GALILEE
St. John writes Chapter 2 [1-12].
First Point. First: Christ our Lord was invited with His Disciples to the marriage.
Second Point. Second: The Mother tells her Son of the failure of the wine, saying: "'They have no wine,'"and bade the servants: "'Whatsoever He shall say to you, do ye.'"
Third Point. Third: "He changed the water into wine and manifested His glory, and His Disciples believed in Him."
OF HOW CHRIST CAST OUT OF THE TEMPLE
THOSE WHO WERE SELLING
St. John writes Chapter 2 [13-18].
First Point. First: With a whip made of cords, He cast out of the Temple all those who were selling.
Second Point. Second: He turned over the tables and money of the rich bankers who were in the Temple.
Third Point. Third: To the poor who sold doves, He mildly said: "'Take these things from here, and make not My house a house of traffic.'"
OF THE SERMON WHICH CHRIST MADE
ON THE MOUNT
St. Matthew writes in the fifth Chapter [1-48].
First Point. First: To His beloved Disciples He speaks apart about the Eight Beatitudes: "'Blessed the poor of spirit, the meek, the merciful, those who weep, those who suffer hunger and thirst for justice, the clean of heart, the peaceful, and those who suffer persecution.'"
Second Point. Second: He exhorts them to use their talents well: "'So let your light shine before men, that they may see your good works and glorify your Father Who is in the heavens.'"
Third Point. Third: He shows Himself not a transgressor, but a perfector of the law; explaining the precept of not killing, not committing fornication, not being guilty of perjury, and of loving enemies. "'I say to you that you love your enemies and do good to them that hate you.'"
OF HOW CHRIST OUR LORD MADE THE
TEMPEST OF THE SEA BE CALM
St. Matthew writes Chapter 8 [23-28].
First Point. First: Christ our Lord being asleep at sea, a great tempest1 arose.
Second Point. Second: His Disciples, frightened, awakened Him. Whom He reprehends for the little faith which they had, saying to them: "'What do you fear, ye of little faith!'"
Third Point. Third: He commanded the winds and the sea to cease: and, so ceasing, the sea became calm: at which the men wondered, saying: "'Who is this whom the wind and the sea obey?'"
OF HOW CHRIST WALKED ON THE SEA
St. Matthew writes Chapter 14 [22-34].
First Point. First: Christ our Lord being on the mountain, made His Disciples go to the little boat. And having dismissed the multitude, He commenced to pray alone.
Second Point. Second: The little boat was beaten by the waves. To which Christ came walking on the water; and the Disciples thought it was an apparition.
Third Point. Third: Christ saying to them: "'It is I, fear not,'" St. Peter, by His command, came to Him walking on the water. Doubting, he commenced to sink, but Christ our Lord freed him and reprehended him for his little faith, and then, as He entered into the little boat, the wind ceased.
OF HOW THE APOSTLES WERE SENT
TO PREACH
St. Matthew writes in the tenth Chapter
First Point. First: Christ called His beloved Disciples and gave them power to cast out the demons from human bodies and to cure all the diseases.
Second Point. Second: He teaches them of prudence and patience: "'Behold, I send you as sheep in the midst of wolves. Be ye therefore wise as serpents and simple as doves.'"
Third Point. Third: He gives them the way to go. "'Do not want to possess gold nor silver: what you have freely received, freely give.'" And He gave them matter to preach. "'Going you shall preach, saying: 'The Kingdom of Heaven has approached.'"
1Great tempest is in St. Ignatius' hand, correcting some word erased.
OF THE CONVERSION OF MAGDALEN
St. Luke writes in the seventh Chapter [36-50].
First Point. First: Magdalen enters where Christ our Lord is seated at the table in the house of the Pharisee. She bore a vase of alabaster full of ointment.
Second Point. Second: Standing behind the Lord near His feet, she commenced to wash them with tears and dried them with the hairs of her head, and kissed His feet and anointed them with ointment.
Third Point. Third: When the Pharisee accused Magdalen, Christ speaks in her defence, saying: "'Many sins are forgiven her because she loves much.' And He said to the woman: 'Thy faith hath made thee safe: go in peace.'"
OF HOW CHRIST OUR LORD GAVE TO EAT
FIVE THOUSAND MEN
St. Matthew writes in the fourteenth Chapter [13-22].
First Point. First: The Disciples, as it was getting late, ask Christ to dismiss the multitude of men who were with Him.
Second Point. Second: Christ our Lord commands that they bring Him bread, and commanded that they should be seated at the table, and blessed and broke and gave the bread to His Disciples, and the Disciples to the multitude.
Third Point. Third: "They did eat and were filled and there were twelve baskets over."
OF THE TRANSFIGURATION OF CHRIST
St. Matthew writes in the seventeenth Chapter [1-14].
First Point. First: Taking along His beloved Disciples, Peter, James, John, Christ our Lord was transfigured, and His face did shine as the sun, and His garments as the snow.
Second Point. Second: He was speaking with Moses and Elias.
Third Point. Third: St. Peter saying that they would make three tabernacles, a voice from heaven sounded, which said: "'This is My beloved Son, hear ye Him!'" When His Disciples heard this voice, they fell for fear on their faces; and Christ our Lord touched them and said to them: "' Arise and fear not. Tell this vision to no one until the Son of Man be risen.'"
OF THE RESURRECTION OF LAZARUS
John, Chapter 11 [1-46].
First Point. First: Martha and Mary sent word to Christ our Lord of the