With deference to M. Joly, we think that a more mundane origin may be found for the “Exercises” in the feverish dreams of a heated imagination. Be this as it may, however, we shall proceed to lay before our readers a short analysis of it, extracted from Cardinal Wiseman’s preface to the last edition. He says—“This is a practical, not a theoretical work. It is not a treatise on sin or on virtue; it is not a method of Christian perfection, but it contains the entire practice of perfection, by making us at once conquer sin and acquire the highest virtue. The person who goes through the Exercises is not instructed, but is made to act; and this book will not be intelligible apart from this view.” “The reader will observe that it is divided into Four Weeks; and each of these has a specific object, to advance the exercitant an additional step towards perfect virtue. If the work of each week be thoroughly done, _this is actually accomplished_.[6] “The first week has for its aim the cleansing of the conscience from past sin, and of the affections from their future dangers. For this purpose, the soul is made to convince itself deeply of the true end of its being—to serve God and be saved, and of the real worth of all else. This consideration has been justly called by St Ignatius the _principle_ or _foundation_ of the entire system.” The Cardinal assures us that the certain result of this first week’s exercises is, that “sin is abandoned, hated, loathed.... “In the second, the life of Christ is made our model; by a series of contemplations of it we become familiar with his virtues, enamoured of his perfections; we learn, by copying him, to be obedient to God and man, meek, humble, affectionate; zealous, charitable, and forgiving; men of only one wish and one thought—that of doing ever God’s holy will alone; discreet, devout, observant of every law, scrupulous performers of every duty. Every meditation on these subjects shews us _how_ to do all this; in fact, _makes us really do it_.[7] ... The third week brings us to this. Having desired and tried to be like Christ in action, we are brought to wish and endeavour to be like unto him in suffering. For this purpose his sacred passion becomes the engrossing subject of the Exercises.... But she (the soul) must be convinced and feel, that if she suffers, she also shall be glorified with him; and hence the fourth and concluding week raises the soul to the consideration of those glories which crowned the humiliations and sufferings of our Lord.” Then, after a highly figurative eulogium upon the efficacy of the Exercises “duly performed,” the reverend prelate proceeds to shew that the one “essential element of a spiritual retreat” (for so the Exercises reduced to action are popularly called) “is _direction_. In the Catholic Church no one is ever allowed to trust himself in spiritual matters. The sovereign pontiff is obliged to submit himself to the direction of another, in whatever concerns his own soul.