tations numerous forgotten "crimes and misdemeanours," when conscience was probed by the searching scrutiny of self-examination. Great, indeed, was my affliction I shed tears of contrition, and repaired to the confessional for that absolution which would speedily reconcile me to an offended God.

:

I desired to feel that I was free from all sin; and I felt so thanks to that miraculous tribunal! Protestants must walk in uncertainty as to the absolute remission of their sins; but Roman Catholics know, even in this world, that their "sins are forgiven them." Nay, more, even the temporal penalties due to their sins are remitted by "indulgence;" and wonderful to tell! they can even send one soul at a time from purgatory to heaven! I hold now in my hand a piece of paper given to me at Hodder, whereon is written a prayer, for the rehearsal of which, before a crucifix, after having received the sacrament, a full remission of sin is granted, together with the liberation of one soul from the pains of purgatory-unius animæ à purgatorii pœnis liberationem concessit! The "indulgence" is stated to have been granted by PIUS VII.*

This is, doubtless, the most important week. In it the beginning, or foundation,† is to be laid: that

* Pius VII., in perpetuam concessit plenariam peccatorum remissionem, et unius animæ à purgatorii pœnis liberationem, ab omnibus lucrandum, qui, corde contrito confessi, et sacrâ refecti synaxi, ante sanctissimi crucifixi imaginem, hanc orationem, quocumque idiomate, piè recitaverint.

† Principium sive Fundamentum.

is, a total indifference to all things in themselves; preferring only such as conduce to the end for which we were created.

The difficulties that may be expected to arise in the soul of the self-reformer are obviated: at least an attempt is made to that effect.

He must, on first rising in the morning, call to mind the sin or defect which he particularly desires to discard. At noon, and in the evening, he must examine his conscience, to see how far he has succeeded in this particular; having imprinted every lapse of thought or deed on his memory, by pressing his hand on his breast on every occasion of offence. After the examen he must enter these debts of conscience on the lines of his Sin-book before described ;* continuing the practice day after day, and comparing one day with another, till he is free from sin.

Ignatius then proceeds with some instruction: 1st, on the various ways of sinning by thought, word, and deed," most useful for the purgation of the soul, and the confession of sins:" 2ndly, on "the emoluments of a General Confession."

The method of meditating is then given. Each meditation has two or more preludes. The first is the "composition of place." In every meditation or contemplation on sensible objects, such as CHRIST, we must fancy, according to some imaginary vision, the visible place, representing what we contemplate: such as a temple, a mountain, where we may find Christ Jesus or the Virgin Mary; and other circum* Page 107.

stances which enter into the argument of our contemplation. On the other hand, if the topic of speculation be not corporeal: such as the consideration of our sins, the composition or construction of the locality may be as follows. Imagine that you see your soul in this corruptible body, as it were confined in a prison, and both body and soul, or the whole man, exiled in this valley of misery amongst the brute beasts.

The second prelude is to beg of the Lord that which you desire, according to the argument of the proposed contemplation. For instance, if we have to meditate on the Resurrection of Christ, we must beg to be inspired with the joy wherewith we may rejoice with Christ rejoicing; but if on the Passion, we must beg for tears, pains, and anguish, in order to sympathise with Christ suffering.

In the meditation on Sin, we must beg for shame and self-confusion: considering how many men have been consigned to eternal perdition for mortal sin : ay, even one! and that we have so often merited damnation by sin.

A preparatory prayer, to consecrate the intention, and two preludes, must precede every meditation and contemplation: the prayer always the same, the preludes varying with the subject.

Colloquia, or familiar mental conversations, conclude the meditations. In the one on Sin, we must imagine Jesus Christ present before us, nailed to the cross. We must ask ourselves the reason why the infinite Creator himself became a creature, and

deigned to descend from a life of eternity to the death of time for our sins. Moreover, we must press the argument to ourselves; asking what hitherto have we done for Christ, worthy of being remembered? What shall we do at length? what ought we to do? And looking on him thus nailed to the cross, we must express the suggestions of our minds and affections. In a word, it is the peculiar property of the colloquy, that it is as it were the address of a friend to a friend, or of a servant to his master; at one time begging some particular grace or favour, at another time accusing ourselves of some fault – sometimes proposing our difficulties, asking advice and aid. To conclude with the Pater noster.

The sin of the angels in revolt, the sin of Adam, our own sins, are the three points of the first exercise; the memory, understanding, and will being respectively affected and influenced by cause and effect, sin and its consequences.

Following up this beginning, we are to review our whole life, recapitulating where we have lived, our usual topics of conversation, and the various occupations in which we have been engaged.

We must perpend-deliberately weigh—our sins themselves, their foulness, the heinousness of each according to its nature, even if they had not been forbidden.

A conscious comparison of ourselves with the infinite Creator, must cover us with confusion at our presumptuous littleness; and yet so corrupt, so depraved in mind, loathsome in body-in fine, like an

ulcer or impostume, whence issue so great a discharge of sins and pestilent vices.*

Then consider the attributes, the perfections of the God whom we have offended; opposing them all to our vices and defects-to wit, His power, wisdom, goodness, and justice; to our extreme weakness, ignorance, malice, and iniquity!

The soul will then burst forth into exclamations, impelled by this vehement commotion of the feelings; wondering greatly how all God's creatures, instancing each, could have borne with us so long, and permitted us to live till now. How the angels, bearing the sword of Divine justice, have endured, guarded, and, by their suffrages, even aided us: how the saints have interceded for us: how the heavens, the sun, moon, and other heavenly bodies; the elements and all manner of animals and productions of the earth, instead of punishing, have preserved us: how, in fine, the earth opening beneath our feet has not swallowed us down, throwing open the gates of a thousand hells, where we should suffer eternal punishment.†

This meditation is followed by repetitions of the first and second just given, and of the third,-new colloquia being introduced in the third, viz., with the Virgin Mary, with Christ, and lastly, with God the Father.

The Virgin Mary is asked to "impetrate" the Son, the Son to "impetrate" the Father, and the Father

Tanquam ulcus, sive apostema-ex quo tanta sanies peccatorum, tantaque vitiorum lues defluxerit. Exerc. Spir. 2.

+ Exerc. 2.