From The Exercises of St. Ignatius Loyola
It should be observed that when the exercitant is engaged in the Exercises of the First Week, if he is a person unskilled in spiritual things, and if he is tempted grossly and openly, for example, by bringing before his mind obstacles to his advance in the service of God our Lord, such as labors, shame, fear for his good name in the eyes of the world, etc., the one who is giving the Exercises should not explain to him the rules about different spirits that refer to the Second Week. For while the rules of the First Week will be very helpful to him, those of the Second Week will be harmful, since they deal with matter that is too subtle and advanced for him to understand.
While the exercitant is engaged in the First Week of the Exercises, it will be helpful if he knows nothing of what is to be done in the Second Week. Rather, let him labor to attain what he is seeking in the First Week as if he hoped to find no good in the Second.
He who is giving the Exercises must insist with the exercitant that since he is to spend an hour in each of the five exercises or contemplations which are made every day, he must always take care that he is satisfied in the consciousness of having persevered in the exercise for a full hour. Let him rather exceed an hour than not use the full time. For the enemy is accustomed to make every effort that the hour to be devoted to a contemplation, meditation, or prayer should be shortened.
We must remember that during the time of consolation it is easy, and requires only a slight effort, to continue a whole hour in contemplation, but in time of desolation it is very difficult to do so. Hence, in order to fight against the desolation and conquer the temptation, the exercitant must always remain in the exercise a little more than the full hour. Thus he will accustom himself not only to resist the enemy, but even to overthrow him.
If the one who is giving the Exercises sees that the exercitant is going on in consolation and in great fervor, he must admonish him not to be inconsiderate or hasty in making any promise or vow. The more unstable in character he knows him to be, the more he should forewarn and admonish him. For though it is right to urge one to enter the religious state in which he knows that vows of obedience, poverty, and chastity are taken, and though a good work done under vow is more meritorious than one done without a vow, nevertheless, it is necessary to consider with great care the condition and endowments of each individual, and the help or hindrance one would experience in carrying out his promises.