{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_1653/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_1653","id":"gutenberg_1653","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/1653","summary":null,"tags":["Category: Classics of Literature","Category: Philosophy & Ethics","Category: Religion/Spirituality","Catholic Church -- Doctrines -- Early works to 1800","Christianity","Harvard Classics","Meditations -- Early works to 1800","Spiritual life -- Catholic Church -- Early works to 1800"],"text":"The Imitation of Christ\n\nby Thomas \u00e0 Kempis\n\nTranslated by Rev. William Benham\n\n\nContents\n\n INTRODUCTORY NOTE\n THE IMITATION OF CHRIST\n\n THE FIRST BOOK ADMONITIONS PROFITABLE FOR THE SPIRITUAL LIFE\n CHAPTER I Of the imitation of Christ, and of contempt of the world and all its vanities\n CHAPTER II Of thinking humbly of oneself\n CHAPTER III Of the knowledge of truth\n CHAPTER IV Of prudence in action\n CHAPTER V Of the reading of Holy Scriptures\n CHAPTER VI Of inordinate affections\n CHAPTER VII Of fleeing from vain hope and pride\n CHAPTER VIII Of the danger of too much familiarity\n CHAPTER IX Of Obedience and Subjection\n CHAPTER X Of the danger of superfluity of words\n CHAPTER XI Of seeking peace of mind and of spiritual progress\n CHAPTER XII Of the uses of adversity\n CHAPTER XIII Of resisting temptation\n CHAPTER XIV On avoiding rash judgment\n CHAPTER XV Of works of charity\n CHAPTER XVI Of bearing with the faults of others\n CHAPTER XVII Of a Religious life\n CHAPTER XVIII Of the example of the holy fathers\n CHAPTER XIX Of the exercises of a religious man\n CHAPTER XX Of the love of solitude and silence\n CHAPTER XXI Of compunction of heart\n CHAPTER XXII On the contemplation of human misery\n CHAPTER XXIII Of meditation upon death\n CHAPTER XXIV Of the judgment and punishment of the wicked\n CHAPTER XXV Of the zealous amendment of our whole life\n\n THE SECOND BOOK ADMONITIONS CONCERNING THE INNER LIFE\n CHAPTER I Of the inward life\n CHAPTER II Of lowly submission\n CHAPTER III Of the good, peaceable man\n CHAPTER IV Of a pure mind and simple intention\n CHAPTER V Of self-esteem\n CHAPTER VI Of the joy of a good conscience\n CHAPTER VII Of loving Jesus above all things\n CHAPTER VIII Of the intimate love of Jesus\n CHAPTER IX Of the lack of all comfort\n CHAPTER X Of gratitude for the Grace of God\n CHAPTER XI Of the fewness of those who love the Cross of Jesus\n CHAPTER XII Of the royal way of the Holy Cross\n\n THE THIRD BOOK ON INWARD CONSOLATION\n CHAPTER I Of the inward voice of Christ to the faithful soul\n CHAPTER II What the truth saith inwardly without noise of words\n CHAPTER III How all the words of God are to be heard with humility, and how many consider them not\n CHAPTER IV How we must walk in truth and humility before God\n CHAPTER V Of the wonderful power of the Divine Love\n CHAPTER VI Of the proving of the true lover\n CHAPTER VII Of hiding our grace under the guard of humility\n CHAPTER VIII Of a low estimation of self in the sight of God\n CHAPTER IX That all things are to be referred to God, as the final end\n CHAPTER X That it is sweet to despise the world and to serve God\n CHAPTER XI That the desires of the heart are to be examined and governed\n CHAPTER XII Of the inward growth of patience, and of the struggle against evil desires\n CHAPTER XIII Of the obedience of one in lowly subjection after the example of Jesus Christ\n CHAPTER XIV Of meditation upon the hidden judgments of God, that we may not be lifted up because of our well-doing\n CHAPTER XV How we must stand and speak, in everything that we desire\n CHAPTER XVI That true solace is to be sought in God alone\n CHAPTER XVII That all care is to be cast upon God\n CHAPTER XVIII That temporal miseries are to be borne patiently after the example of Christ\n CHAPTER XIX Of bearing injuries, and who shall be approved as truly patient\n CHAPTER XX Of confession of our infirmity and of the miseries of this life\n CHAPTER XXI That we must rest in God above all goods and gifts\n CHAPTER XXII Of the recollection of God\u2019s manifold benefits\n CHAPTER XXIII Of four things which bring great peace\n CHAPTER XXIV Of avoiding of curious inquiry into the life of another\n CHAPTER XXV Wherein firm peace of heart and true profit consist\n CHAPTER XXVI Of the exaltation of a free spirit, which humble prayer more deserveth than doth frequent reading\n CHAPTER XXVII That personal love greatly hindereth from the highest good\n CHAPTER XXVIII Against the tongues of detractors\n CHAPTER XXIX How when tribulation cometh we must call upon and bless God\n CHAPTER XXX Of seeking divine help, and the confidence of obtaining grace\n CHAPTER XXXI Of the neglect of every creature, that the Creator may be found\n CHAPTER XXXII Of self-denial and the casting away all selfishness\n CHAPTER XXXIII Of instability of the heart, and of directing the aim towards God\n CHAPTER XXXIV That to him who loveth God is sweet above all things and in all things\n CHAPTER XXXV That there is no security against temptation in this life\n CHAPTER XXXVI Against vain judgments of men\n CHAPTER XXXVII Of pure and entire resignation of self, for the obtaining liberty of heart\n CHAPTER XXXVIII Of a good government in external things, and of having recourse to God in dangers\n CHAPTER XXXIX That man must not be immersed in business\n CHAPTER XL That man hath no good in himself, and nothing whereof to glory\n CHAPTER XLI Of contempt of all temporal honour\n CHAPTER XLII That our peace is not to be placed in men\n CHAPTER XLIII Against vain and worldly knowledge\n CHAPTER XLIV Of not troubling ourselves about outward things\n CHAPTER XLV That we must not believe everyone, and that we are prone to fall in our words\n CHAPTER XLVI Of having confidence in God when evil words are cast at us\n CHAPTER XLVII That all troubles are to be endured for the sake of eternal life\n CHAPTER XLVIII Of the day of eternity and of the straitnesses of this life\n CHAPTER XLIX Of the desire after eternal life, and how great blessings are promised to those who strive\n CHAPTER L How a desolate man ought to commit himself into the hands of God\n CHAPTER LI That we must give ourselves to humble works when we are unequal to those that are lofty\n CHAPTER LII That a man ought not to reckon himself worthy of consolation, but more worthy of chastisement\n CHAPTER LIII That the Grace of God doth not join itself to those who mind earthly things\n CHAPTER LIV Of the diverse motions of Nature and of Grace\n CHAPTER LV Of the corruption of Nature and the efficacy of Divine Grace\n CHAPTER LVI That we ought to deny ourselves, and to imitate Christ by means of the Cross\n CHAPTER LVII That a man must not be too much cast down when he falleth into some faults\n CHAPTER LVIII Of deeper matters, and God\u2019s hidden judgments which are not to be inquired into\n CHAPTER LIX That all hope and trust is to be fixed in God alone\n\n THE FOURTH BOOK OF THE SACRAMENT OF THE ALTAR\n CHAPTER I With how great reverence Christ must be received\n CHAPTER II That the greatness and charity of God is shown to men in the Sacrament\n CHAPTER III That it is profitable to Communicate often\n CHAPTER IV That many good gifts are bestowed upon those who Communicate devoutly\n CHAPTER V Of the dignity of this Sacrament, and of the office of the priest\n CHAPTER VI An inquiry concerning preparation for Communion\n CHAPTER VII Of the examination of conscience, and purpose of amendment\n CHAPTER VIII Of the oblation of Christ upon the cross, and of resignation of self\n CHAPTER IX That we ought to offer ourselves and all that is ours to God, and to pray for all\n CHAPTER X That Holy Communion is not lightly to be omitted\n CHAPTER XI That the Body and Blood of Christ and the Holy Scriptures are most necessary to a faithful soul\n CHAPTER XII That he who is about to Communicate with Christ ought to prepare himself with great diligence\n CHAPTER XIII That the devout soul ought with the whole heart to yearn after union with Christ in the Sacrament\n CHAPTER XIV Of the fervent desire of certain devout persons to receive the Body and Blood of Christ\n CHAPTER XV That the grace of devotion is acquired by humility and self-denial\n CHAPTER XVI That we ought to lay open our necessities to Christ and to require His Grace\n CHAPTER XVII Of fervent love and vehement desire of receiving Christ\n CHAPTER XVIII That a man should not be a curious searcher of the Sacrament, but a humble imitator of Christ, submitting his sense to holy faith\n\n\n\n\nINTRODUCTORY NOTE\n\n\nThe treatise \u201cOf the Imitation of Christ\u201d appears to have been\noriginally written in Latin early in the fifteenth century. Its exact\ndate and its authorship are still a matter of debate. Manuscripts of\nthe Latin version survive in considerable numbers all over Western\nEurope, and they, with the vast list of translations and of printed\neditions, testify to its almost unparalleled popularity. One scribe\nattributes it to St. Bernard of Clairvaux; but the fact that it\ncontains a quotation from St. Francis of Assisi, who was born thirty\nyears after the death of St. Bernard, disposes of this theory. In\nEngland there exist many manuscripts of the first three books, called\n\u201cMusica Ecclesiastica,\u201d frequently ascribed to the English mystic\nWalter Hilton. But Hilton seems to have died in 1395, and there is no\nevidence of the existence of the work before 1400. Many manuscripts\nscattered throughout Europe ascribe the book to Jean le Charlier de\nGerson, the great Chancellor of the University of Paris, who was a\nleading figure in the Church in the earlier part of the fifteenth\ncentury. The most probable author, however, especially when the\ninternal evidence is considered, is Thomas Haemmerlein, known also as\nThomas \u00e0 Kempis, from his native town of Kempen, near the Rhine, about\nforty miles north of Cologne. Haemmerlein, who was born in 1379 or\n1380, was a member of the order of the Brothers of Common Life, and\nspent the last seventy years of his life at Mount St. Agnes, a\nmonastery of Augustinian canons in the diocese of Utrecht. Here he died\non July 26, 1471, after an uneventful life spent in copying\nmanuscripts, reading, and composing, and in the peaceful routine of\nmonastic piety.\n\nWith the exception of the Bible, no Christian writing has had so wide a\nvogue or so sustained a popularity as this. And yet, in one sense, it\nis hardly an original work at all. Its structure it owes largely to the\nwritings of the medieval mystics, and its ideas and phrases are a\nmosaic from the Bible and the Fathers of the early Church. But these\nelements are interwoven with such delicate skill and a religious\nfeeling at once so ardent and so sound, that it promises to remain,\nwhat it has been for five hundred years, the supreme call and guide to\nspiritual aspiration.\n\n\n\n\nTHE IMITATION OF CHRIST\n\n\n\n\nTHE FIRST BOOK\nADMONITIONS PROFITABLE FOR THE SPIRITUAL LIFE\n\n\n\n\nCHAPTER I\n\nOf the imitation of Christ, and of contempt of the world and all its\nvanities\n\n\n_He that followeth me shall not walk in darkness_,(1) saith the Lord.\nThese are the words of Christ; and they teach us how far we must\nimitate His life and character, if we seek true illumination, and\ndeliverance from all blindness of heart. Let it be our most earnest\nstudy, therefore, to dwell upon the life of Jesus Christ.\n\n2. His teaching surpasseth all teaching of holy men, and such as have\nHis Spirit find therein the hidden manna.(2) But there are many who,\nthough they frequently hear the Gospel, yet feel but little longing\nafter it, because they have not the mind of Christ. He, therefore, that\nwill fully and with true wisdom understand the words of Christ, let him\nstrive to conform his whole life to that mind of Christ.\n\n3. What doth it profit thee to enter into deep discussion concerning\nthe Holy Trinity, if thou lack humility, and be thus displeasing to the\nTrinity? For verily it is not deep words that make a man holy and\nupright; it is a good life which maketh a man dear to God. I had rather\nfeel contrition than be skilful in the definition thereof. If thou\nknewest the whole Bible, and the sayings of all the philosophers, what\nshould all this profit thee without the love and grace of God? Vanity\nof vanities, all is vanity, save to love God, and Him only to serve.\nThat is the highest wisdom, to cast the world behind us, and to reach\nforward to the heavenly kingdom.\n\n4. It is vanity then to seek after, and to trust in, the riches that\nshall perish. It is vanity, too, to covet honours, and to lift up\nourselves on high. It is vanity to follow the desires of the flesh and\nbe led by them, for this shall bring misery at the last. It is vanity\nto desire a long life, and to have little care for a good life. It is\nvanity to take thought only for the life which now is, and not to look\nforward to the things which shall be hereafter. It is vanity to love\nthat which quickly passeth away, and not to hasten where eternal joy\nabideth.\n\n5. Be ofttimes mindful of the saying,(3) The eye is not satisfied with\nseeing, nor the ear with hearing. Strive, therefore, to turn away thy\nheart from the love of the things that are seen, and to set it upon the\nthings that are not seen. For they who follow after their own fleshly\nlusts, defile the conscience, and destroy the grace of God.\n\n(1) John viii. 12. (2) Revelations ii. 17. (3) Ecclesiastes i. 8.\n\n\n\n\nCHAPTER II\n\nOf thinking humbly of oneself\n\n\nThere is naturally in every man a desire to know, but what profiteth\nknowledge without the fear of God? Better of a surety is a lowly\npeasant who serveth God, than a proud philosopher who watcheth the\nstars and neglecteth the knowledge of himself. He who knoweth himself\nwell is vile in his own sight; neither regardeth he the praises of men.\nIf I knew all the things that are in the world, and were not in\ncharity, what should it help me before God, who is to judge me\naccording to my deeds?\n\n2. Rest from inordinate desire of knowledge, for therein is found much\ndistraction and deceit. Those who have knowledge desire to appear\nlearned, and to be called wise. Many things there are to know which\nprofiteth little or nothing to the soul. And foolish out of measure is\nhe who attendeth upon other things rather than those which serve to his\nsoul\u2019s health. Many words satisfy not the soul, but a good life\nrefresheth the mind, and a pure conscience giveth great confidence\ntowards God.\n\n3. The greater and more complete thy knowledge, the more severely shalt\nthou be judged, unless thou hast lived holily. Therefore be not lifted\nup by any skill or knowledge that thou hast; but rather fear concerning\nthe knowledge which is given to thee. If it seemeth to thee that thou\nknowest many things, and understandest them well, know also that there\nare many more things which thou knowest not. Be not high-minded, but\nrather confess thine ignorance. Why desirest thou to lift thyself above\nanother, when there are found many more learned and more skilled in the\nScripture than thou? If thou wilt know and learn anything with profit,\nlove to be thyself unknown and to be counted for nothing.\n\n4. That is the highest and most profitable lesson, when a man truly\nknoweth and judgeth lowly of himself. To account nothing of one\u2019s self,\nand to think always kindly and highly of others, this is great and\nperfect wisdom. Even shouldest thou see thy neighbor sin openly or\ngrievously, yet thou oughtest not to reckon thyself better than he, for\nthou knowest not how long thou shalt keep thine integrity. All of us\nare weak and frail; hold thou no man more frail than thyself.\n\n\n\n\nCHAPTER III\n\nOf the knowledge of truth\n\n\nHappy is the man whom Truth by itself doth teach, not by figures and\ntransient words, but as it is in itself.(1) Our own judgment and\nfeelings often deceive us, and we discern but little of the truth. What\ndoth it profit to argue about hidden and dark things, concerning which\nwe shall not be even reproved in the judgment, because we knew them\nnot? Oh, grievous folly, to neglect the things which are profitable and\nnecessary, and to give our minds to things which are curious and\nhurtful! Having eyes, we see not.\n\n2. And what have we to do with talk about genus and species! He to whom\nthe Eternal Word speaketh is free from multiplied questionings. From\nthis One Word are all things, and all things speak of Him; and this is\nthe Beginning which also speaketh unto us.(2) No man without Him\nunderstandeth or rightly judgeth. The man to whom all things are one,\nwho bringeth all things to one, who seeth all things in one, he is able\nto remain steadfast of spirit, and at rest in God. O God, who art the\nTruth, make me one with Thee in everlasting love. It wearieth me\noftentimes to read and listen to many things; in Thee is all that I\nwish for and desire. Let all the doctors hold their peace; let all\ncreation keep silence before Thee: speak Thou alone to me.\n\n3. The more a man hath unity and simplicity in himself, the more things\nand the deeper things he understandeth; and that without labour,\nbecause he receiveth the light of understanding from above. The spirit\nwhich is pure, sincere, and steadfast, is not distracted though it hath\nmany works to do, because it doth all things to the honour of God, and\nstriveth to be free from all thoughts of self-seeking. Who is so full\nof hindrance and annoyance to thee as thine own undisciplined heart? A\nman who is good and devout arrangeth beforehand within his own heart\nthe works which he hath to do abroad; and so is not drawn away by the\ndesires of his evil will, but subjecteth everything to the judgment of\nright reason. Who hath a harder battle to fight than he who striveth\nfor self-mastery? And this should be our endeavour, even to master\nself, and thus daily to grow stronger than self, and go on unto\nperfection.\n\n4. All perfection hath some imperfection joined to it in this life, and\nall our power of sight is not without some darkness. A lowly knowledge\nof thyself is a surer way to God than the deep searching of man\u2019s\nlearning. Not that learning is to be blamed, nor the taking account of\nanything that is good; but a good conscience and a holy life is better\nthan all. And because many seek knowledge rather than good living,\ntherefore they go astray, and bear little or no fruit.\n\n5. O if they would give that diligence to the rooting out of vice and\nthe planting of virtue which they give unto vain questionings: there\nhad not been so many evil doings and stumbling-blocks among the laity,\nnor such ill living among houses of religion. Of a surety, at the Day\nof Judgment it will be demanded of us, not what we have read, but what\nwe have done; not how well we have spoken, but how holily we have\nlived. Tell me, where now are all those masters and teachers, whom thou\nknewest well, whilst they were yet with you, and flourished in\nlearning? Their stalls are now filled by others, who perhaps never have\none thought concerning them. Whilst they lived they seemed to be\nsomewhat, but now no one speaks of them.\n\n6. Oh how quickly passeth the glory of the world away! Would that their\nlife and knowledge had agreed together! For then would they have read\nand inquired unto good purpose. How many perish through empty learning\nin this world, who care little for serving God. And because they love\nto be great more than to be humble, therefore they \u201chave become vain in\ntheir imaginations.\u201d He only is truly great, who hath great charity. He\nis truly great who deemeth himself small, and counteth all height of\nhonour as nothing. He is the truly wise man, who counteth all earthly\nthings as dung that he may win Christ. And he is the truly learned man,\nwho doeth the will of God, and forsaketh his own will.\n\n(1) Psalm xciv. 12; Numbers xii. 8. (2) John viii. 25 (Vulg.).\n\n\n\n\nCHAPTER IV\n\nOf prudence in action\n\n\nWe must not trust every word of others or feeling within ourselves, but\ncautiously and patiently try the matter, whether it be of God.\nUnhappily we are so weak that we find it easier to believe and speak\nevil of others, rather than good. But they that are perfect, do not\ngive ready heed to every news-bearer, for they know man\u2019s weakness that\nit is prone to evil and unstable in words.\n\n2. This is great wisdom, not to be hasty in action, or stubborn in our\nown opinions. A part of this wisdom also is not to believe every word\nwe hear, nor to tell others all that we hear, even though we believe\nit. Take counsel with a man who is wise and of a good conscience; and\nseek to be instructed by one better than thyself, rather than to follow\nthine own inventions. A good life maketh a man wise toward God, and\ngiveth him experience in many things. The more humble a man is in\nhimself, and the more obedient towards God, the wiser will he be in all\nthings, and the more shall his soul be at peace.\n\n\n\n\nCHAPTER V\n\nOf the reading of Holy Scriptures\n\n\nIt is Truth which we must look for in Holy Writ, not cunning of words.\nAll Scripture ought to be read in the spirit in which it was written.\nWe must rather seek for what is profitable in Scripture, than for what\nministereth to subtlety in discourse. Therefore we ought to read books\nwhich are devotional and simple, as well as those which are deep and\ndifficult. And let not the weight of the writer be a stumbling-block to\nthee, whether he be of little or much learning, but let the love of the\npure Truth draw thee to read. Ask not, who hath said this or that, but\nlook to what he says.\n\n2. Men pass away, but the truth of the Lord endureth for ever. Without\nrespect of persons God speaketh to us in divers manners. Our own\ncuriosity often hindereth us in the reading of holy writings, when we\nseek to understand and discuss, where we should pass simply on. If thou\nwouldst profit by thy reading, read humbly, simply, honestly, and not\ndesiring to win a character for learning. Ask freely, and hear in\nsilence the words of holy men; nor be displeased at the hard sayings of\nolder men than thou, for they are not uttered without cause.\n\n\n\n\nCHAPTER VI\n\nOf inordinate affections\n\n\nWhensoever a man desireth aught above measure, immediately he becometh\nrestless. The proud and the avaricious man are never at rest; while the\npoor and lowly of heart abide in the multitude of peace. The man who is\nnot yet wholly dead to self, is soon tempted, and is overcome in small\nand trifling matters. It is hard for him who is weak in spirit, and\nstill in part carnal and inclined to the pleasures of sense, to\nwithdraw himself altogether from earthly desires. And therefore, when\nhe withdraweth himself from these, he is often sad, and easily angered\ntoo if any oppose his will.\n\n2. But if, on the other hand, he yield to his inclination, immediately\nhe is weighed down by the condemnation of his conscience; for that he\nhath followed his own desire, and yet in no way attained the peace\nwhich he hoped for. For true peace of heart is to be found in resisting\npassion, not in yielding to it. And therefore there is no peace in the\nheart of a man who is carnal, nor in him who is given up to the things\nthat are without him, but only in him who is fervent towards God and\nliving the life of the Spirit.\n\n\n\n\nCHAPTER VII\n\nOf fleeing from vain hope and pride\n\n\nVain is the life of that man who putteth his trust in men or in any\ncreated Thing. Be not ashamed to be the servant of others for the love\nof Jesus Christ, and to be reckoned poor in this life. Rest not upon\nthyself, but build thy hope in God. Do what lieth in thy power, and God\nwill help thy good intent. Trust not in thy learning, nor in the\ncleverness of any that lives, but rather trust in the favour of God,\nwho resisteth the proud and giveth grace to the humble.\n\n2. Boast not thyself in thy riches if thou hast them, nor in thy\nfriends if they be powerful, but in God, who giveth all things, and in\naddition to all things desireth to give even Himself. Be not lifted up\nbecause of thy strength or beauty of body, for with only a slight\nsickness it will fail and wither away. Be not vain of thy skilfulness\nor ability, lest thou displease God, from whom cometh every good gift\nwhich we have.\n\n3. Count not thyself better than others, lest perchance thou appear\nworse in the sight of God, who knoweth what is in man. Be not proud of\nthy good works, for God\u2019s judgments are of another sort than the\njudgments of man, and what pleaseth man is ofttimes displeasing to Him.\nIf thou hast any good, believe that others have more, and so thou\nmayest preserve thy humility. It is no harm to thee if thou place\nthyself below all others; but it is great harm if thou place thyself\nabove even one. Peace is ever with the humble man, but in the heart of\nthe proud there is envy and continual wrath.\n\n\n\n\nCHAPTER VIII\n\nOf the danger of too much familiarity\n\n\nOpen not thine heart to every man, but deal with one who is wise and\nfeareth God. Be seldom with the young and with strangers. Be not a\nflatterer of the rich; nor willingly seek the society of the great. Let\nthy company be the humble and the simple, the devout and the gentle,\nand let thy discourse be concerning things which edify. Be not familiar\nwith any woman, but commend all good women alike unto God. Choose for\nthy companions God and His Angels only, and flee from the notice of\nmen.\n\n2. We must love all men, but not make close companions of all. It\nsometimes falleth out that one who is unknown to us is highly regarded\nthrough good report of him, whose actual person is nevertheless\nunpleasing to those who behold it. We sometimes think to please others\nby our intimacy, and forthwith displease them the more by the\nfaultiness of character which they perceive in us.\n\n\n\n\nCHAPTER IX\n\nOf Obedience and Subjection\n\n\nIt is verily a great thing to live in obedience, to be under authority,\nand not to be at our own disposal. Far safer is it to live in\nsubjection than in a place of authority. Many are in obedience from\nnecessity rather than from love; these take it amiss, and repine for\nsmall cause. Nor will they gain freedom of spirit, unless with all\ntheir heart they submit themselves for the love of God. Though thou run\nhither and thither, thou wilt not find peace, save in humble subjection\nto the authority of him who is set over thee. Fancies about places and\nchange of them have deceived many.\n\n2. True it is that every man willingly followeth his own bent, and is\nthe more inclined to those who agree with him. But if Christ is amongst\nus, then it is necessary that we sometimes yield up our own opinion for\nthe sake of peace. Who is so wise as to have perfect knowledge of all\nthings? Therefore trust not too much to thine own opinion, but be ready\nalso to hear the opinions of others. Though thine own opinion be good,\nyet if for the love of God thou foregoest it, and followest that of\nanother, thou shalt the more profit thereby.\n\n3. Ofttimes I have heard that it is safer to hearken and to receive\ncounsel than to give it. It may also come to pass that each opinion may\nbe good; but to refuse to hearken to others when reason or occasion\nrequireth it, is a mark of pride or wilfulness.\n\n\n\n\nCHAPTER X\n\nOf the danger of superfluity of words\n\n\nAvoid as far as thou canst the tumult of men; for talk concerning\nworldly things, though it be innocently undertaken, is a hindrance, so\nquickly are we led captive and defiled by vanity. Many a time I wish\nthat I had held my peace, and had not gone amongst men. But why do we\ntalk and gossip so continually, seeing that we so rarely resume our\nsilence without some hurt done to our conscience? We like talking so\nmuch because we hope by our conversations to gain some mutual comfort,\nand because we seek to refresh our wearied spirits by variety of\nthoughts. And we very willingly talk and think of those things which we\nlove or desire, or else of those which we most dislike.\n\n2. But alas! it is often to no purpose and in vain. For this outward\nconsolation is no small hindrance to the inner comfort which cometh\nfrom God. Therefore must we watch and pray that time pass not idly\naway. If it be right and desirable for thee to speak, speak things\nwhich are to edification. Evil custom and neglect of our real profit\ntend much to make us heedless of watching over our lips. Nevertheless,\ndevout conversation on spiritual things helpeth not a little to\nspiritual progress, most of all where those of kindred mind and spirit\nfind their ground of fellowship in God.\n\n\n\n\nCHAPTER XI\n\nOf seeking peace of mind and of spiritual progress\n\n\nWe may enjoy abundance of peace if we refrain from busying ourselves\nwith the sayings and doings of others, and things which concern not\nourselves. How can he abide long time in peace who occupieth himself\nwith other men\u2019s matters, and with things without himself, and\nmeanwhile payeth little or rare heed to the self within? Blessed are\nthe single-hearted, for they shall have abundance of peace.\n\n2. How came it to pass that many of the Saints were so perfect, so\ncontemplative of Divine things? Because they steadfastly sought to\nmortify themselves from all worldly desires, and so were enabled to\ncling with their whole heart to God, and be free and at leisure for the\nthought of Him. We are too much occupied with our own affections, and\ntoo anxious about transitory things. Seldom, too, do we entirely\nconquer even a single fault, nor are we zealous for daily growth in\ngrace. And so we remain lukewarm and unspiritual.\n\n3. Were we fully watchful of ourselves, and not bound in spirit to\noutward things, then might we be wise unto salvation, and make progress\nin Divine contemplation. Our great and grievous stumbling-block is\nthat, not being freed from our affections and desires, we strive not to\nenter into the perfect way of the Saints. And when even a little\ntrouble befalleth us, too quickly are we cast down, and fly to the\nworld to give us comfort.\n\n4. If we would quit ourselves like men, and strive to stand firm in the\nbattle, then should we see the Lord helping us from Heaven. For He\nHimself is alway ready to help those who strive and who trust in Him;\nyea, He provideth for us occasions of striving, to the end that we may\nwin the victory. If we look upon our progress in religion as a progress\nonly in outward observances and forms, our devoutness will soon come to\nan end. But let us lay the axe to the very root of our life, that,\nbeing cleansed from affections, we may possess our souls in peace.\n\n5. If each year should see one fault rooted out from us, we should go\nquickly on to perfection. But on the contrary, we often feel that we\nwere better and holier in the beginning of our conversion than after\nmany years of profession. Zeal and progress ought to increase day by\nday; yet now it seemeth a great thing if one is able to retain some\nportion of his first ardour. If we would put some slight stress on\nourselves at the beginning, then afterwards we should be able to do all\nthings with ease and joy.\n\n6. It is a hard thing to break through a habit, and a yet harder thing\nto go contrary to our own will. Yet if thou overcome not slight and\neasy obstacles, how shalt thou overcome greater ones? Withstand thy\nwill at the beginning, and unlearn an evil habit, lest it lead thee\nlittle by little into worse difficulties. Oh, if thou knewest what\npeace to thyself thy holy life should bring to thyself, and what joy to\nothers, methinketh thou wouldst be more zealous for spiritual profit.\n\n\n\n\nCHAPTER XII\n\nOf the uses of adversity\n\n\nIt is good for us that we sometimes have sorrows and adversities, for\nthey often make a man lay to heart that he is only a stranger and\nsojourner, and may not put his trust in any worldly thing. It is good\nthat we sometimes endure contradictions, and are hardly and unfairly\njudged, when we do and mean what is good. For these things help us to\nbe humble, and shield us from vain-glory. For then we seek the more\nearnestly the witness of God, when men speak evil of us falsely, and\ngive us no credit for good.\n\n2. Therefore ought a man to rest wholly upon God, so that he needeth\nnot seek much comfort at the hand of men. When a man who feareth God is\nafflicted or tried or oppressed with evil thoughts, then he seeth that\nGod is the more necessary unto him, since without God he can do no good\nthing. Then he is heavy of heart, he groaneth, he crieth out for the\nvery disquietness of his heart. Then he groweth weary of life, and\nwould fain depart and be with Christ. By all this he is taught that in\nthe world there can be no perfect security or fulness of peace.\n\n\n\n\nCHAPTER XIII\n\nOf resisting temptation\n\n\nSo long as we live in the world, we cannot be without trouble and\ntrial. Wherefore it is written in Job, The life of man upon the earth\nis a trial.(1) And therefore ought each of us to give heed concerning\ntrials and temptations, and watch unto prayer, lest the devil find\noccasion to deceive; for he never sleepeth, but goeth about seeking\nwhom he may devour. No man is so perfect in holiness that he hath never\ntemptations, nor can we ever be wholly free from them.\n\n2. Yet, notwithstanding, temptations turn greatly unto our profit, even\nthough they be great and hard to bear; for through them we are humbled,\npurified, instructed. All Saints have passed through much tribulation\nand temptation, and have profited thereby. And they who endured not\ntemptation became reprobate and fell away. There is no position so\nsacred, no place so secret, that it is without temptations and\nadversities.\n\n3. There is no man wholly free from temptations so long as he liveth,\nbecause we have the root of temptation within ourselves, in that we are\nborn in concupiscence. One temptation or sorrow passeth, and another\ncometh; and always we shall have somewhat to suffer, for we have fallen\nfrom perfect happiness. Many who seek to fly from temptations fall yet\nmore deeply into them. By flight alone we cannot overcome, but by\nendurance and true humility we are made stronger than all our enemies.\n\n4. He who only resisteth outwardly and pulleth not up by the root,\nshall profit little; nay, rather temptations will return to him the\nmore quickly, and will be the more terrible. Little by little, through\npatience and long-suffering, thou shalt conquer by the help of God,\nrather than by violence and thine own strength of will. In the midst of\ntemptation often seek counsel; and deal not hardly with one who is\ntempted, but comfort and strengthen him as thou wouldest have done unto\nthyself.\n\n5. The beginning of all temptations to evil is instability of temper\nand want of trust in God; for even as a ship without a helm is tossed\nabout by the waves, so is a man who is careless and infirm of purpose\ntempted, now on this side, now on that. As fire testeth iron, so doth\ntemptation the upright man. Oftentimes we know not what strength we\nhave; but temptation revealeth to us what we are. Nevertheless, we must\nwatch, especially in the beginnings of temptation; for then is the foe\nthe more easily mastered, when he is not suffered to enter within the\nmind, but is met outside the door as soon as he hath knocked. Wherefore\none saith,\n\nCheck the beginnings; once thou might\u2019st have cured,\nBut now \u2019tis past thy skill, too long hath it endured.\n\n\nFor first cometh to the mind the simple suggestion, then the strong\nimagination, afterwards pleasure, evil affection, assent. And so little\nby little the enemy entereth in altogether, because he was not resisted\nat the beginning. And the longer a man delayeth his resistance, the\nweaker he groweth, and the stronger groweth the enemy against him.\n\n6. Some men suffer their most grievous temptations in the beginning of\ntheir conversion, some at the end. Some are sorely tried their whole\nlife long. Some there are who are tempted but lightly, according to the\nwisdom and justice of the ordering of God, who knoweth the character\nand circumstances of men, and ordereth all things for the welfare of\nHis elect.\n\n7. Therefore we ought not to despair when we are tempted, but the more\nfervently should cry unto God, that He will vouchsafe to help us in all\nour tribulation; and that He will, as St. Paul saith, with the\ntemptation make a way to escape that we may be able to bear it.(2) Let\nus therefore humble ourselves under the mighty hand of God in all\ntemptation and trouble, for He will save and exalt such as are of an\nhumble spirit.\n\n8. In temptations and troubles a man is proved, what progress he hath\nmade, and therein is his reward the greater, and his virtue doth the\nmore appear. Nor is it a great thing if a man be devout and zealous so\nlong as he suffereth no affliction; but if he behave himself patiently\nin the time of adversity, then is there hope of great progress. Some\nare kept safe from great temptations, but are overtaken in those which\nare little and common, that the humiliation may teach them not to trust\nto themselves in great things, being weak in small things.\n\n(1) Job vii. 1 (Vulg.). (2) 1 Corinthians x. 13.\n\n\n\n\nCHAPTER XIV\n\nOn avoiding rash judgment\n\n\nLook well unto thyself, and beware that thou judge not the doings of\nothers. In judging others a man laboureth in vain; he often erreth, and\neasily falleth into sin; but in judging and examining himself he always\nlaboureth to good purpose. According as a matter toucheth our fancy, so\noftentimes do we judge of it; for easily do we fail of true judgment\nbecause of our own personal feeling. If God were always the sole object\nof our desire, we should the less easily be troubled by the erring\njudgment of our fancy.\n\n2. But often some secret thought lurking within us, or even some\noutward circumstance, turneth us aside. Many are secretly seeking their\nown ends in what they do, yet know it not. They seem to live in good\npeace of mind so long as things go well with them, and according to\ntheir desires, but if their desires be frustrated and broken,\nimmediately they are shaken and displeased. Diversity of feelings and\nopinions very often brings about dissensions between friends, between\ncountrymen, between religious and godly men.\n\n3. Established custom is not easily relinquished, and no man is very\neasily led to see with the eyes of another. If thou rest more upon thy\nown reason or experience than upon the power of Jesus Christ, thy light\nshall come slowly and hardly; for God willeth us to be perfectly\nsubject unto Himself, and all our reason to be exalted by abundant love\ntowards Him.\n\n\n\n\nCHAPTER XV\n\nOf works of charity\n\n\nFor no worldly good whatsoever, and for the love of no man, must\nanything be done which is evil, but for the help of the suffering a\ngood work must sometimes be postponed, or be changed for a better; for\nherein a good work is not destroyed, but improved. Without charity no\nwork profiteth, but whatsoever is done in charity, however small and of\nno reputation it be, bringeth forth good fruit; for God verily\nconsidereth what a man is able to do, more than the greatness of what\nhe doth.\n\n2. He doth much who loveth much. He doth much who doth well. He doth\nwell who ministereth to the public good rather than to his own.\nOftentimes that seemeth to be charity which is rather carnality,\nbecause it springeth from natural inclination, self-will, hope of\nrepayment, desire of gain.\n\n3. He who hath true and perfect charity, in no wise seeketh his own\ngood, but desireth that God alone be altogether glorified. He envieth\nnone, because he longeth for no selfish joy; nor doth he desire to\nrejoice in himself, but longeth to be blessed in God as the highest\ngood. He ascribeth good to none save to God only, the Fountain whence\nall good proceedeth, and the End, the Peace, the joy of all Saints. Oh,\nhe who hath but a spark of true charity, hath verily learned that all\nworldly things are full of vanity.\n\n\n\n\nCHAPTER XVI\n\nOf bearing with the faults of others\n\n\nThose things which a man cannot amend in himself or in others, he ought\npatiently to bear, until God shall otherwise ordain. Bethink thee that\nperhaps it is better for thy trial and patience, without which our\nmerits are but little worth. Nevertheless thou oughtest, when thou\nfindeth such impediments, to beseech God that He would vouchsafe to\nsustain thee, that thou be able to bear them with a good will.\n\n2. If one who is once or twice admonished refuse to hearken, strive not\nwith him, but commit all to God, that His will may be done and His\nhonour be shown in His servants, for He knoweth well how to convert the\nevil unto good. Endeavour to be patient in bearing with other men\u2019s\nfaults and infirmities whatsoever they be, for thou thyself also hast\nmany things which have need to be borne with by others. If thou canst\nnot make thine own self what thou desireth, how shalt thou be able to\nfashion another to thine own liking. We are ready to see others made\nperfect, and yet we do not amend our own shortcomings.\n\n3. We will that others be straitly corrected, but we will not be\ncorrected ourselves. The freedom of others displeaseth us, but we are\ndissatisfied that our own wishes shall be denied us. We desire rules to\nbe made restraining others, but by no means will we suffer ourselves to\nbe restrained. Thus therefore doth it plainly appear how seldom we\nweigh our neighbour in the same balance with ourselves. If all men were\nperfect, what then should we have to suffer from others for God?\n\n4. But now hath God thus ordained, that we may learn to bear one\nanother\u2019s burdens, because none is without defect, none without a\nburden, none sufficient of himself, none wise enough of himself; but it\nbehoveth us to bear with one another, to comfort one another, to help,\ninstruct, admonish one another. How much strength each man hath is best\nproved by occasions of adversity: for such occasions do not make a man\nfrail, but show of what temper he is.\n\n\n\n\nCHAPTER XVII\n\nOf a Religious life\n\n\nIt behoveth thee to learn to mortify thyself in many things, if thou\nwilt live in amity and concord with other men. It is no small thing to\ndwell in a religious community or congregation, and to live there\nwithout complaint, and therein to remain faithful even unto death.\nBlessed is he who hath lived a good life in such a body, and brought it\nto a happy end. If thou wilt stand fast and wilt profit as thou\noughtest, hold thyself as an exile and a pilgrim upon the earth. Thou\nwilt have to be counted as a fool for Christ, if thou wilt lead a\nreligious life.\n\n2. The clothing and outward appearance are of small account; it is\nchange of character and entire mortification of the affections which\nmake a truly religious man. He who seeketh aught save God and the\nhealth of his soul, shall find only tribulation and sorrow. Nor can he\nstand long in peace, who striveth not to be least of all and servant of\nall.\n\n3. Thou art called to endure and to labour, not to a life of ease and\ntrifling talk. Here therefore are men tried as gold in the furnace. No\nman can stand, unless with all his heart he will humble himself for\nGod\u2019s sake.\n\n\n\n\nCHAPTER XVIII\n\nOf the example of the holy fathers\n\n\nConsider now the lively examples of the holy fathers, in whom shone\nforth real perfectness and religion, and thou shalt see how little,\neven as nothing, is all that we do. Ah! What is our life when compared\nto theirs? They, saints and friends of Christ as they were, served the\nLord in hunger and thirst, in cold and nakedness, in labour and\nweariness, in watchings and fastings, in prayer and holy meditations,\nin persecutions and much rebuke.\n\n2. O how many and grievous tribulations did the Apostles, Martyrs,\nConfessors, Virgins, endure; and all others who would walk in the\nfootsteps of Christ. For they hated their souls in this world that they\nmight keep them unto life eternal. O how strict and retired a life was\nthat of the holy fathers who dwelt in the desert! what long and\ngrievous temptations they did suffer! how often were they assaulted by\nthe enemy! what frequent and fervid prayers did they offer unto God!\nwhat strict fasts did they endure! what fervent zeal and desire after\nspiritual profit did they manifest! how bravely did they fight that\ntheir vices might not gain the mastery! how entirely and steadfastly\ndid they reach after God! By day they laboured, and at night they gave\nthemselves ofttimes unto prayer; yea, even when they were labouring\nthey ceased not from mental prayer.\n\n3. They spent their whole time profitably; every hour seemed short for\nretirement with God; and through the great sweetness of contemplation,\neven the need of bodily refreshment was forgotten. They renounced all\nriches, dignities, honours, friends, kinsmen; they desired nothing from\nthe world; they ate the bare necessaries of life; they were unwilling\nto minister to the body even in necessity. Thus were they poor in\nearthly things, but rich above measure in grace and virtue. Though poor\nto the outer eye, within they were filled with grace and heavenly\nbenedictions.\n\n4. They were strangers to the world, but unto God they were as kinsmen\nand friends. They seemed unto themselves as of no reputation, and in\nthe world\u2019s eyes contemptible; but in the sight of God they were\nprecious and beloved. They stood fast in true humility, they lived in\nsimple obedience, they walked in love and patience; and thus they waxed\nstrong in spirit, and obtained great favour before God. To all\nreligious men they were given as an example, and they ought more to\nprovoke us unto good livings than the number of the lukewarm tempteth\nto carelessness of life.\n\n5. O how great was the love of all religious persons at the beginning\nof this sacred institution! O what devoutness of prayer! what rivalry\nin holiness! what strict discipline was observed! what reverence and\nobedience under the rule of the master showed they in all things! The\ntraces of them that remain until now testify that they were truly holy\nand perfect men, who fighting so bravely trod the world underfoot. Now\na man is counted great if only he be not a transgressor, and if he can\nonly endure with patience what he hath undertaken.\n\n6. O the coldness and negligence of our times, that we so quickly\ndecline from the former love, and it is become a weariness to live,\nbecause of sloth and lukewarmness. May progress in holiness not wholly\nfall asleep in thee, who many times hast seen so many examples of\ndevout men!\n\n\n\n\nCHAPTER XIX\n\nOf the exercises of a religious man\n\n\nThe life of a Christian ought to be adorned with all virtues, that he\nmay be inwardly what he outwardly appeareth unto men. And verily it\nshould be yet better within than without, for God is a discerner of our\nheart, Whom we must reverence with all our hearts wheresoever we are,\nand walk pure in His presence as do the angels. We ought daily to renew\nour vows, and to kindle our hearts to zeal, as if each day were the\nfirst day of our conversion, and to say, \u201cHelp me, O God, in my good\nresolutions, and in Thy holy service, and grant that this day I may\nmake a good beginning, for hitherto I have done nothing!\u201d\n\n2. According to our resolution so is the rate of our progress, and much\ndiligence is needful for him who would make good progress. For if he\nwho resolveth bravely oftentimes falleth short, how shall it be with\nhim who resolveth rarely or feebly? But manifold causes bring about\nabandonment of our resolution, yet a trivial omission of holy exercises\ncan hardly be made without some loss to us. The resolution of the\nrighteous dependeth more upon the grace of God than upon their own\nwisdom; for in Him they always put their trust, whatsoever they take in\nhand. For man proposeth, but God disposeth; and the way of a man is not\nin himself.(1)\n\n3. If a holy exercise be sometimes omitted for the sake of some act of\npiety, or of some brotherly kindness, it can easily be taken up\nafterwards; but if it be neglected through distaste or slothfulness,\nthen is it sinful, and the mischief will be felt. Strive as earnestly\nas we may, we shall still fall short in many things. Always should some\ndistinct resolution be made by us; and, most of all, we must strive\nagainst those sins which most easily beset us. Both our outer and inner\nlife should be straitly examined and ruled by us, because both have to\ndo with our progress.\n\n4. If thou canst not be always examining thyself, thou canst at certain\nseasons, and at least twice in the day, at evening and at morning. In\nthe morning make thy resolves, and in the evening inquire into thy\nlife, how thou hast sped to-day in word, deed, and thought; for in\nthese ways thou hast often perchance offended God and thy neighbour.\nGird up thy lions like a man against the assaults of the devil; bridle\nthine appetite, and thou wilt soon be able to bridle every inclination\nof the flesh. Be thou never without something to do; be reading, or\nwriting, or praying, or meditating, or doing something that is useful\nto the community. Bodily exercises, however, must be undertaken with\ndiscretion, nor are they to be used by all alike.\n\n5. The duties which are not common to all must not be done openly, but\nare safest carried on in secret. But take heed that thou be not\ncareless in the common duties, and more devout in the secret; but\nfaithfully and honestly discharge the duties and commands which lie\nupon thee, then afterwards, if thou hast still leisure, give thyself to\nthyself as thy devotion leadeth thee. All cannot have one exercise, but\none suiteth better to this man and another to that. Even for the\ndiversity of season different exercises are needed, some suit better\nfor feasts, some for fasts. We need one kind in time of temptations and\nothers in time of peace and quietness. Some are suitable to our times\nof sadness, and others when we are joyful in the Lord.\n\n6. When we draw near the time of the great feasts, good exercises\nshould be renewed, and the prayers of holy men more fervently besought.\nWe ought to make our resolutions from one Feast to another, as if each\nwere the period of our departure from this world, and of entering into\nthe eternal feast. So ought we to prepare ourselves earnestly at solemn\nseasons, and the more solemnly to live, and to keep straightest watch\nupon each holy observance, as though we were soon to receive the reward\nof our labours at the hand of God.\n\n7. And if this be deferred, let us believe ourselves to be as yet\nill-prepared, and unworthy as yet of the glory which shall be revealed\nin us at the appointed season; and let us study to prepare ourselves\nthe better for our end. Blessed is that servant, as the Evangelist Luke\nhath it, whom, when the Lord cometh He shall find watching. Verily I\nsay unto you He will make him ruler over all that He hath.(2)\n\n(1) Jeremiah x. 23. (2) Luke xii. 43, 44.\n\n\n\n\nCHAPTER XX\n\nOf the love of solitude and silence\n\n\nSeek a suitable time for thy meditation, and think frequently of the\nmercies of God to thee. Leave curious questions. Study such matters as\nbring thee sorrow for sin rather than amusement. If thou withdraw\nthyself from trifling conversation and idle goings about, as well as\nfrom novelties and gossip, thou shalt find thy time sufficient and apt\nfor good meditation. The greatest saints used to avoid as far as they\ncould the company of men, and chose to live in secret with God.\n\n2. One hath said, \u201cAs oft as I have gone among men, so oft have I\nreturned less a man.\u201d This is what we often experience when we have\nbeen long time in conversation. For it is easier to be altogether\nsilent than it is not to exceed in word. It is easier to remain hidden\nat home than to keep sufficient guard upon thyself out of doors. He,\ntherefore, that seeketh to reach that which is hidden and spiritual,\nmust go with Jesus \u201capart from the multitude.\u201d No man safely goeth\nabroad who loveth not to rest at home. No man safely talketh but he who\nloveth to hold his peace. No man safely ruleth but he who loveth to be\nsubject. No man safely commandeth but he who loveth to obey.\n\n3. No man safely rejoiceth but he who hath the testimony of a good\nconscience within himself. The boldness of the Saints was always full\nof the fear of God. Nor were they the less earnest and humble in\nthemselves, because they shone forth with great virtues and grace. But\nthe boldness of wicked men springeth from pride and presumption, and at\nthe last turneth to their own confusion. Never promise thyself security\nin this life, howsoever good a monk or devout a solitary thou seemest.\n\n4. Often those who stand highest in the esteem of men, fall the more\ngrievously because of their over great confidence. Wherefore it is very\nprofitable unto many that they should not be without inward temptation,\nbut should be frequently assaulted, lest they be over confident, lest\nthey be indeed lifted up into pride, or else lean too freely upon the\nconsolations of the world. O how good a conscience should that man\nkeep, who never sought a joy that passeth away, who never became\nentangled with the world! O how great peace and quiet should he\npossess, who would cast off all vain care, and think only of healthful\nand divine things, and build his whole hope upon God!\n\n5. No man is worthy of heavenly consolation but he who hath diligently\nexercised himself in holy compunction. If thou wilt feel compunction\nwithin thy heart, enter into thy chamber and shut out the tumults of\nthe world, as it is written, Commune with your own heart in your own\nchamber and be still.(1) In retirement thou shalt find what often thou\nwilt lose abroad. Retirement, if thou continue therein, groweth sweet,\nbut if thou keep not in it, begetteth weariness. If in the beginning of\nthy conversation thou dwell in it and keep it well, it shall afterwards\nbe to thee a dear friend, and a most pleasant solace.\n\n6. In silence and quiet the devout soul goeth forward and learneth the\nhidden things of the Scriptures. Therein findeth she a fountain of\ntears, wherein to wash and cleanse herself each night, that she may\ngrow the more dear to her Maker as she dwelleth the further from all\nworldly distraction. To him who withdraweth himself from his\nacquaintance and friends God with his holy angels will draw nigh. It is\nbetter to be unknown and take heed to oneself than to neglect oneself\nand work wonders. It is praiseworthy for a religious man to go seldom\nabroad, to fly from being seen, to have no desire to see men.\n\n7. Why wouldest thou see what thou mayest not have? The world passeth\naway and the lust thereof. The desires of sensuality draw thee abroad,\nbut when an hour is past, what dost thou bring home, but a weight upon\nthy conscience and distraction of heart? A merry going forth bringeth\noften a sorrowful return, and a merry evening maketh a sad morning? So\ndoth all carnal joy begin pleasantly, but in the end it gnaweth away\nand destroyeth. What canst thou see abroad which thou seest not at\nhome? Behold the heaven and the earth and the elements, for out of\nthese are all things made.\n\n8. What canst thou see anywhere which can continue long under the sun?\nThou believest perchance that thou shalt be satisfied, but thou wilt\nnever be able to attain unto this. If thou shouldest see all things\nbefore thee at once, what would it be but a vain vision? Lift up thine\neyes to God on high, and pray that thy sins and negligences may be\nforgiven. Leave vain things to vain men, and mind thou the things which\nGod hath commanded thee. Shut thy door upon thee, and call unto thyself\nJesus thy beloved. Remain with Him in thy chamber, for thou shalt not\nelsewhere find so great peace. If thou hadst not gone forth nor\nlistened to vain talk, thou hadst better kept thyself in good peace.\nBut because it sometimes delighteth thee to hear new things, thou must\ntherefore suffer trouble of heart.\n\n(1) Psalm iv. 4.\n\n\n\n\nCHAPTER XXI\n\nOf compunction of heart\n\n\nIf thou wilt make any progress keep thyself in the fear of God, and\nlong not to be too free, but restrain all thy senses under discipline\nand give not thyself up to senseless mirth. Give thyself to compunction\nof heart and thou shalt find devotion. Compunction openeth the way for\nmany good things, which dissoluteness is wont quickly to lose. It is\nwonderful that any man can ever rejoice heartily in this life who\nconsidereth and weigheth his banishment, and the manifold dangers which\nbeset his soul.\n\n2. Through lightness of heart and neglect of our shortcomings we feel\nnot the sorrows of our soul, but often vainly laugh when we have good\ncause to weep. There is no true liberty nor real joy, save in the fear\nof God with a good conscience. Happy is he who can cast away every\ncause of distraction and bring himself to the one purpose of holy\ncompunction. Happy is he who putteth away from him whatsoever may stain\nor burden his conscience. Strive manfully; custom is overcome by\ncustom. If thou knowest how to let men alone, they will gladly let thee\nalone to do thine own works.\n\n3. Busy not thyself with the affairs of others, nor entangle thyself\nwith the business of great men. Keep always thine eye upon thyself\nfirst of all, and give advice to thyself specially before all thy\ndearest friends. If thou hast not the favour of men, be not thereby\ncast down, but let thy concern be that thou holdest not thyself so well\nand circumspectly, as becometh a servant of God and a devout monk. It\nis often better and safer for a man not to have many comforts in this\nlife, especially those which concern the flesh. But that we lack divine\ncomforts or feel them rarely is to our own blame, because we seek not\ncompunction of heart, nor utterly cast away those comforts which are\nvain and worldly.\n\n4. Know thyself to be unworthy of divine consolation, and worthy rather\nof much tribulation. When a man hath perfect compunction, then all the\nworld is burdensome and bitter to him. A good man will find sufficient\ncause for mourning and weeping; for whether he considereth himself, or\npondereth concerning his neighbour, he knoweth that no man liveth here\nwithout tribulation, and the more thoroughly he considereth himself,\nthe more thoroughly he grieveth. Grounds for just grief and inward\ncompunction there are in our sins and vices, wherein we lie so\nentangled that we are but seldom able to contemplate heavenly things.\n\n5. If thou thoughtest upon thy death more often than how long thy life\nshould be, thou wouldest doubtless strive more earnestly to improve.\nAnd if thou didst seriously consider the future pains of hell, I\nbelieve thou wouldest willingly endure toil or pain and fear not\ndiscipline. But because these things reach not the heart, and we still\nlove pleasant things, therefore we remain cold and miserably\nindifferent.\n\n6. Oftentimes it is from poverty of spirit that the wretched body is so\neasily led to complain. Pray therefore humbly unto the Lord that He\nwill give thee the spirit of compunction and say in the language of the\nprophet, _Feed me, O Lord, with bread of tears, and give me\nplenteousness of tears to drink_.(1)\n\n(1) Psalm lxxx. 5.\n\n\n\n\nCHAPTER XXII\n\nOn the contemplation of human misery\n\n\nThou art miserable wheresoever thou art, and whithersoever thou\nturnest, unless thou turn thee to God. Why art thou disquieted because\nit happeneth not to thee according to thy wishes and desires? Who is he\nthat hath everything according to his will? Neither I, nor thou, nor\nany man upon the earth. There is no man in the world free from trouble\nor anguish, though he were King or Pope. Who is he who hath the\nhappiest lot? Even he who is strong to suffer somewhat for God.\n\n2. There are many foolish and unstable men who say, \u201cSee what a\nprosperous life that man hath, how rich and how great he is, how\npowerful, how exalted.\u201d But lift up thine eyes to the good things of\nheaven, and thou shalt see that all these worldly things are nothing,\nthey are utterly uncertain, yea, they are wearisome, because they are\nnever possessed without care and fear. The happiness of man lieth not\nin the abundance of temporal things but a moderate portion sufficeth\nhim. Our life upon the earth is verily wretchedness. The more a man\ndesireth to be spiritual, the more bitter doth the present life become\nto him; because he the better understandeth and seeth the defects of\nhuman corruption. For to eat, to drink, to watch, to sleep, to rest, to\nlabour, and to be subject to the other necessities of nature, is truly\na great wretchedness and affliction to a devout man, who would fain be\nreleased and free from all sin.\n\n3. For the inner man is heavily burdened with the necessities of the\nbody in this world. Wherefore the prophet devoutly prayeth to be freed\nfrom them, saying, Deliver me from my necessities, O Lord.(1) But woe\nto those who know not their own misery, and yet greater woe to those\nwho love this miserable and corruptible life. For to such a degree do\nsome cling to it (even though by labouring or begging they scarce\nprocure what is necessary for subsistence) that if they might live here\nalways, they would care nothing for the Kingdom of God.\n\n4. Oh foolish and faithless of heart, who lie buried so deep in worldly\nthings, that they relish nothing save the things of the flesh!\nMiserable ones! they will too sadly find out at the last, how vile and\nworthless was that which they loved. The saints of God and all loyal\nfriends of Christ held as nothing the things which pleased the flesh,\nor those which flourished in this life, but their whole hope and\naffection aspired to the things which are above. Their whole desire was\nborne upwards to everlasting and invisible things, lest they should be\ndrawn downwards by the love of things visible.\n\n5. Lose not, brother, thy loyal desire of progress to things spiritual.\nThere is yet time, the hour is not past. Why wilt thou put off thy\nresolution? Arise, begin this very moment, and say, \u201cNow is the time to\ndo: now is the time to fight, now is the proper time for amendment.\u201d\nWhen thou art ill at ease and troubled, then is the time when thou art\nnearest unto blessing. Thou must go through fire and water that God may\nbring thee into a wealthy place. Unless thou put force upon thyself,\nthou wilt not conquer thy faults. So long as we carry about with us\nthis frail body, we cannot be without sin, we cannot live without\nweariness and trouble. Gladly would we have rest from all misery; but\nbecause through sin we have lost innocence, we have lost also the true\nhappiness. Therefore must we be patient, and wait for the mercy of God,\nuntil this tyranny be overpast, and this mortality be swallowed up of\nlife.\n\n6. O how great is the frailty of man, which is ever prone to evil!\nTo-day thou confessest thy sins, and to-morrow thou committest again\nthe sins thou didst confess. Now dost thou resolve to avoid a fault,\nand within an hour thou behavest thyself as if thou hadst never\nresolved at all. Good cause have we therefore to humble ourselves, and\nnever to think highly of ourselves, seeing that we are so frail and\nunstable. And quickly may that be lost by our negligence, which by much\nlabour was hardly attained through grace.\n\n7. What shall become of us at the end, if at the beginning we are\nlukewarm and idle? Woe unto us, if we choose to rest, as though it were\na time of peace and security, while as yet no sign appeareth in our\nlife of true holiness. Rather had we need that we might begin yet\nafresh, like good novices, to be instructed unto good living, if haply\nthere might be hope of some future amendment and greater spiritual\nincrease.\n\n(1) Psalm xxv. 17.\n\n\n\n\nCHAPTER XXIII\n\nOf meditation upon death\n\n\nVery quickly will there be an end of thee here; take heed therefore how\nit will be with thee in another world. To-day man is, and to-morrow he\nwill be seen no more. And being removed out of sight, quickly also he\nis out of mind. O the dulness and hardness of man\u2019s heart, which\nthinketh only of the present, and looketh not forward to the future.\nThou oughtest in every deed and thought so to order thyself, as if thou\nwert to die this day. If thou hadst a good conscience thou wouldst not\ngreatly fear death. It were better for thee to watch against sin, than\nto fly from death. If to-day thou art not ready, how shalt thou be\nready to-morrow? To-morrow is an uncertain day; and how knowest thou\nthat thou shalt have a to-morrow?\n\n2. What doth it profit to live long, when we amend so little? Ah! long\nlife doth not always amend, but often the more increaseth guilt. Oh\nthat we might spend a single day in this world as it ought to be spent!\nMany there are who reckon the years since they were converted, and yet\noftentimes how little is the fruit thereof. If it is a fearful thing to\ndie, it may be perchance a yet more fearful thing to live long. Happy\nis the man who hath the hour of his death always before his eyes, and\ndaily prepareth himself to die. If thou hast ever seen one die,\nconsider that thou also shalt pass away by the same road.\n\n3. When it is morning reflect that it may be thou shalt not see the\nevening, and at eventide dare not to boast thyself of the morrow.\nAlways be thou prepared, and so live that death may never find thee\nunprepared. Many die suddenly and unexpectedly. For at such an hour as\nye think not, the Son of Man cometh.(1) When that last hour shall come,\nthou wilt begin to think very differently of thy whole life past, and\nwilt mourn bitterly that thou hast been so negligent and slothful.\n\n4. Happy and wise is he who now striveth to be such in life as he would\nfain be found in death! For a perfect contempt of the world, a fervent\ndesire to excel in virtue, the love of discipline, the painfulness of\nrepentance, readiness to obey, denial of self, submission to any\nadversity for love of Christ; these are the things which shall give\ngreat confidence of a happy death. Whilst thou art in health thou hast\nmany opportunities of good works; but when thou art in sickness I know\nnot how much thou wilt be able to do. Few are made better by infirmity:\neven as they who wander much abroad seldom become holy.\n\n5. Trust not thy friends and kinsfolk, nor put off the work of thy\nsalvation to the future, for men will forget thee sooner than thou\nthinkest. It is better for thee now to provide in time, and to send\nsome good before thee, than to trust to the help of others. If thou art\nnot anxious for thyself now, who, thinkest thou, will be anxious for\nthee afterwards? Now the time is most precious. Now is the accepted\ntime, now is the day of salvation. But alas! that thou spendest not\nwell this time, wherein thou mightest lay up treasure which should\nprofit thee everlastingly. The hour will come when thou shalt desire\none day, yea, one hour, for amendment of life, and I know not whether\nthou shalt obtain.\n\n6. Oh, dearly beloved, from what danger thou mightest free thyself,\nfrom what great fear, if only thou wouldst always live in fear, and in\nexpectation of death! Strive now to live in such wise that in the hour\nof death thou mayest rather rejoice than fear. Learn now to die to the\nworld, so shalt thou begin to live with Christ. Learn now to contemn\nall earthly things, and then mayest thou freely go unto Christ. Keep\nunder thy body by penitence, and then shalt thou be able to have a sure\nconfidence.\n\n7. Ah, foolish one! why thinkest thou that thou shalt live long, when\nthou art not sure of a single day? How many have been deceived, and\nsuddenly have been snatched away from the body! How many times hast\nthou heard how one was slain by the sword, another was drowned, another\nfalling from on high broke his neck, another died at the table, another\nwhilst at play! One died by fire, another by the sword, another by the\npestilence, another by the robber. Thus cometh death to all, and the\nlife of men swiftly passeth away like a shadow.\n\n8. Who will remember thee after thy death? And who will entreat for\nthee? Work, work now, oh dearly beloved, work all that thou canst. For\nthou knowest not when thou shalt die, nor what shall happen unto thee\nafter death. While thou hast time, lay up for thyself undying riches.\nThink of nought but of thy salvation; care only for the things of God.\nMake to thyself friends, by venerating the saints of God and walking in\ntheir steps, that when thou failest, thou mayest be received into\neverlasting habitations.(2)\n\n9. Keep thyself as a stranger and a pilgrim upon the earth, to whom the\nthings of the world appertain not. Keep thine heart free, and lifted up\ntowards God, for here have we no continuing city.(3) To Him direct thy\ndaily prayers with crying and tears, that thy spirit may be found\nworthy to pass happily after death unto its Lord. Amen.\n\n(1) Matthew xxiv. 44. (2) Luke xvi. 9. (3) Hebrews xiii. 14.\n\n\n\n\nCHAPTER XXIV\n\nOf the judgment and punishment of the wicked\n\n\nIn all that thou doest, remember the end, and how thou wilt stand\nbefore a strict judge, from whom nothing is hid, who is not bribed with\ngifts, nor accepteth excuses, but will judge righteous judgment. O most\nmiserable and foolish sinner, who art sometimes in fear of the\ncountenance of an angry man, what wilt thou answer to God, who knoweth\nall thy misdeeds? Why dost thou not provide for thyself against the day\nof judgment, when no man shall be able to be excused or defended by\nmeans of another, but each one shall bear his burden himself alone? Now\ndoth thy labour bring forth fruit, now is thy weeping acceptable, thy\ngroaning heard, thy sorrow well pleasing to God, and cleansing to thy\nsoul.\n\n2. Even here on earth the patient man findeth great occasion of\npurifying his soul. When suffering injuries he grieveth more for the\nother\u2019s malice than for his own wrong; when he prayeth heartily for\nthose that despitefully use him, and forgiveth them from his heart;\nwhen he is not slow to ask pardon from others; when he is swifter to\npity than to anger; when he frequently denieth himself and striveth\naltogether to subdue the flesh to the spirit. Better is it now to\npurify the soul from sin, than to cling to sins from which we must be\npurged hereafter. Truly we deceive ourselves by the inordinate love\nwhich we bear towards the flesh.\n\n3. What is it which that fire shall devour, save thy sins? The more\nthou sparest thyself and followest the flesh, the more heavy shall thy\npunishment be, and the more fuel art thou heaping up for the burning.\nFor wherein a man hath sinned, therein shall he be the more heavily\npunished. There shall the slothful be pricked forward with burning\ngoads, and the gluttons be tormented with intolerable hunger and\nthirst. There shall the luxurious and the lovers of pleasure be plunged\ninto burning pitch and stinking brimstone, and the envious shall howl\nlike mad dogs for very grief.\n\n4. No sin will there be which shall not be visited with its own proper\npunishment. The proud shall be filled with utter confusion, and the\ncovetous shall be pinched with miserable poverty. An hour\u2019s pain there\nshall be more grievous than a hundred years here of the bitterest\npenitence. No quiet shall be there, no comfort for the lost, though\nhere sometimes there is respite from pain, and enjoyment of the solace\nof friends. Be thou anxious now and sorrowful for thy sins, that in the\nday of judgment thou mayest have boldness with the blessed. For then\nshall the righteous man stand in great boldness before the face of such\nas have afflicted him and made no account of his labours.(1) Then shall\nhe stand up to judge, he who now submitteth himself in humility to the\njudgments of men. Then shall the poor and humble man have great\nconfidence, while the proud is taken with fear on every side.\n\n5. Then shall it be seen that he was the wise man in this world who\nlearned to be a fool and despised for Christ. Then shall all\ntribulation patiently borne delight us, while the mouth of the ungodly\nshall be stopped. Then shall every godly man rejoice, and every profane\nman shall mourn. Then the afflicted flesh shall more rejoice than if it\nhad been alway nourished in delights. Then the humble garment shall put\non beauty, and the precious robe shall hide itself as vile. Then the\nlittle poor cottage shall be more commended than the gilded palace.\nThen enduring patience shall have more might than all the power of the\nworld. Then simple obedience shall be more highly exalted than all\nworldly wisdom.\n\n6. Then a pure and good conscience shall more rejoice than learned\nphilosophy. Then contempt of riches shall have more weight than all the\ntreasure of the children of this world. Then shalt thou find more\ncomfort in having prayed devoutly than in having fared sumptuously.\nThen thou wilt rather rejoice in having kept silence than in having\nmade long speech. Then holy deeds shall be far stronger than many fine\nwords. Then a strict life and sincere penitence shall bring deeper\npleasure than all earthly delight. Learn now to suffer a little, that\nthen thou mayest be enabled to escape heavier sufferings. Prove first\nhere, what thou art able to endure hereafter. If now thou art able to\nbear so little, how wilt thou be able to endure eternal torments? If\nnow a little suffering maketh thee so impatient, what shall hell-fire\ndo then? Behold of a surety thou art not able to have two Paradises, to\ntake thy fill or delight here in this world, and to reign with Christ\nhereafter.\n\n7. If even unto this day thou hadst ever lived in honours and\npleasures, what would the whole profit thee if now death came to thee\nin an instant? All therefore is vanity, save to love God and to serve\nHim only. For he who loveth God with all his heart feareth not death,\nnor punishment, nor judgment, nor hell, because perfect love giveth\nsure access to God. But he who still delighteth in sin, no marvel if he\nis afraid of death and judgment. Nevertheless it is a good thing, if\nlove as yet cannot restrain thee from evil, that at least the fear of\nhell should hold thee back. But he who putteth aside the fear of God\ncannot long continue in good, but shall quickly fall into the snares of\nthe devil.\n\n(1) Wisd. v. 1.\n\n\n\n\nCHAPTER XXV\n\nOf the zealous amendment of our whole life\n\n\nBe thou watchful and diligent in God\u2019s service, and bethink thee often\nwhy thou hast renounced the world. Was it not that thou mightest live\nto God and become a spiritual man? Be zealous, therefore, for thy\nspiritual profit, for thou shalt receive shortly the reward of thy\nlabours, and neither fear nor sorrow shall come any more into thy\nborders. Now shalt thou labour a little, and thou shalt find great\nrest, yea everlasting joy. If thou shalt remain faithful and zealous in\nlabour, doubt not that God shall be faithful and bountiful in rewarding\nthee. It is thy duty to have a good hope that thou wilt attain the\nvictory, but thou must not fall into security lest thou become slothful\nor lifted up.\n\n2. A certain man being in anxiety of mind, continually tossed about\nbetween hope and fear, and being on a certain day overwhelmed with\ngrief, cast himself down in prayer before the altar in a church, and\nmeditated within himself, saying, \u201cOh! if I but knew that I should\nstill persevere,\u201d and presently heard within him a voice from God, \u201cAnd\nif thou didst know it, what wouldst thou do? Do now what thou wouldst\ndo then, and thou shalt be very secure.\u201d And straightway being\ncomforted and strengthened, he committed himself to the will of God and\nthe perturbation of spirit ceased, neither had he a mind any more to\nsearch curiously to know what should befall him hereafter, but studied\nrather to inquire what was the good and acceptable will of God, for the\nbeginning and perfecting of every good work.\n\n3. Hope in the Lord and be doing good, saith the Prophet; dwell in the\nland and thou shalt be fed(1) with its riches. One thing there is which\nholdeth back many from progress and fervent amendment, even the dread\nof difficulty, or the labour of the conflict. Nevertheless they advance\nabove all others in virtue who strive manfully to conquer those things\nwhich are most grievous and contrary to them, for there a man profiteth\nmost and meriteth greater grace where he most overcometh himself and\nmortifieth himself in spirit.\n\n4. But all men have not the same passions to conquer and to mortify,\nyet he who is diligent shall attain more profit, although he have\nstronger passions, than another who is more temperate of disposition,\nbut is withal less fervent in the pursuit of virtue. Two things\nspecially avail unto improvement in holiness, namely firmness to\nwithdraw ourselves from the sin to which by nature we are most\ninclined, and earnest zeal for that good in which we are most lacking.\nAnd strive also very earnestly to guard against and subdue those faults\nwhich displease thee most frequently in others.\n\n5. Gather some profit to thy soul wherever thou art, and wherever thou\nseest or hearest good examples, stir thyself to follow them, but where\nthou seest anything which is blameworthy, take heed that thou do not\nthe same; or if at any time thou hast done it, strive quickly to amend\nthyself. As thine eye observeth others, so again are the eyes of others\nupon thee. How sweet and pleasant is it to see zealous and godly\nbrethren temperate and of good discipline; and how sad is it and\ngrievous to see them walking disorderly, not practising the duties to\nwhich they are called. How hurtful a thing it is to neglect the purpose\nof their calling, and turn their inclinations to things which are none\nof their business.\n\n6. Be mindful of the duties which thou hast undertaken, and set always\nbefore thee the remembrance of the Crucified. Truly oughtest thou to be\nashamed as thou lookest upon the life of Jesus Christ, because thou\nhast not yet endeavoured to conform thyself more unto Him, though thou\nhast been a long time in the way of God. A religious man who exercises\nhimself seriously and devoutly in the most holy life and passion of our\nLord shall find there abundantly all things that are profitable and\nnecessary for him, neither is there need that he shall seek anything\nbetter beyond Jesus. Oh! if Jesus crucified would come into our hearts,\nhow quickly, and completely should we have learned all that we need to\nknow!\n\n7. He who is earnest receiveth and beareth well all things that are\nlaid upon him. He who is careless and lukewarm hath trouble upon\ntrouble, and suffereth anguish upon every side, because he is without\ninward consolation, and is forbidden to seek that which is outward. He\nwho is living without discipline is exposed to grievous ruin. He who\nseeketh easier and lighter discipline shall always be in distress,\nbecause one thing or another will give him displeasure.\n\n8. O! if no other duty lay upon us but to praise the Lord our God with\nour whole heart and voice! Oh! if thou never hadst need to eat or\ndrink, or sleep, but wert always able to praise God, and to give\nthyself to spiritual exercises alone; then shouldst thou be far happier\nthan now, when for so many necessities thou must serve the flesh. O!\nthat these necessities were not, but only the spiritual refreshments of\nthe soul, which alas we taste too seldom.\n\n9. When a man hath come to this, that he seeketh comfort from no\ncreated thing, then doth he perfectly begin to enjoy God, then also\nwill he be well contented with whatsoever shall happen unto him. Then\nwill he neither rejoice for much nor be sorrowful for little, but he\ncommitteth himself altogether and with full trust unto God, who is all\nin all to him, to whom nothing perisheth nor dieth, but all things live\nto Him and obey His every word without delay.\n\n10. Remember always thine end, and how the time which is lost returneth\nnot. Without care and diligence thou shalt never get virtue. If thou\nbeginnest to grow cold, it shall begin to go ill with thee, but if thou\ngivest thyself unto zeal thou shalt find much peace, and shalt find thy\nlabour the lighter because of the grace of God and the love of virtue.\nA zealous and diligent man is ready for all things. It is greater\nlabour to resist sins and passions than to toil in bodily labours. He\nwho shunneth not small faults falleth little by little into greater. At\neventide thou shalt always be glad if thou spend the day profitably.\nWatch over thyself, stir thyself up, admonish thyself, and howsoever it\nbe with others, neglect not thyself. The more violence thou dost unto\nthyself, the more thou shall profit. Amen.\n\n(1) Psalm xxxvii. 3.\n\n\n\n\nTHE SECOND BOOK\nADMONITIONS CONCERNING THE INNER LIFE\n\n\n\n\nCHAPTER I\n\nOf the inward life\n\n\nThe kingdom of God is within you,(1) saith the Lord. Turn thee with all\nthine heart to the Lord and forsake this miserable world, and thou\nshalt find rest unto thy soul. Learn to despise outward things and to\ngive thyself to things inward, and thou shalt see the kingdom of God\ncome within thee. For the kingdom of God is peace and joy in the Holy\nGhost, and it is not given to the wicked. Christ will come to thee, and\nshow thee His consolation, if thou prepare a worthy mansion for Him\nwithin thee. All His glory and beauty is from within, and there it\npleaseth Him to dwell. He often visiteth the inward man and holdeth\nwith him sweet discourse, giving him soothing consolation, much peace,\nfriendship exceeding wonderful.\n\n2. Go to, faithful soul, prepare thy heart for this bridegroom that he\nmay vouchsafe to come to thee and dwell within thee, for so He saith,\nif any man loveth me he will keep my words: and my Father will love\nhim, and we will come unto him and make our abode with him.(2) Give,\ntherefore, place to Christ and refuse entrance to all others. When thou\nhast Christ, thou art rich, and hast sufficient. He shall be thy\nprovider and faithful watchman in all things, so that thou hast no need\nto trust in men, for men soon change and swiftly pass away, but Christ\nremaineth for ever and standeth by us firmly even to the end.\n\n3. There is no great trust to be placed in a frail and mortal man, even\nthough he be useful and dear to us, neither should much sorrow arise\nwithin us if sometimes he oppose and contradict us. They who are on thy\nside to-day, may to-morrow be against thee, and often are they turned\nround like the wind. Put thy whole trust in God and let Him be thy fear\nand thy love, He will answer for thee Himself, and will do for thee\nwhat is best. Here hast thou no continuing city,(3) and wheresoever\nthou art, thou art a stranger and a pilgrim, and thou shalt never have\nrest unless thou art closely united to Christ within thee.\n\n4. Why dost thou cast thine eyes hither and thither, since this is not\nthe place of thy rest? In heaven ought thy habitation to be, and all\nearthly things should be looked upon as it were in the passing by. All\nthings pass away and thou equally with them. Look that thou cleave not\nto them lest thou be taken with them and perish. Let thy contemplation\nbe on the Most High, and let thy supplication be directed unto Christ\nwithout ceasing. If thou canst not behold high and heavenly things,\nrest thou in the passion of Christ and dwell willingly in His sacred\nwounds. For if thou devoutly fly to the wounds of Jesus, and the\nprecious marks of the nails and the spear, thou shalt find great\ncomfort in tribulation, nor will the slights of men trouble thee much,\nand thou wilt easily bear their unkind words.\n\n5. Christ also, when He was in the world, was despised and rejected of\nmen, and in His greatest necessity was left by His acquaintance and\nfriends to bear these reproaches. Christ was willing to suffer and be\ndespised, and darest thou complain of any? Christ had adversaries and\ngainsayers, and dost thou wish to have all men thy friends and\nbenefactors? Whence shall thy patience attain her crown if no adversity\nbefall thee? If thou art unwilling to suffer any adversity, how shalt\nthou be the friend of Christ? Sustain thyself with Christ and for\nChrist if thou wilt reign with Christ.\n\n6. If thou hadst once entered into the mind of Jesus, and hadst tasted\nyea even a little of his tender love, then wouldst thou care nought for\nthine own convenience or inconvenience, but wouldst rather rejoice at\ntrouble brought upon thee, because the love of Jesus maketh a man to\ndespise himself. He who loveth Jesus, and is inwardly true and free\nfrom inordinate affections, is able to turn himself readily unto God,\nand to rise above himself in spirit, and to enjoy fruitful peace.\n\n7. He who knoweth things as they are and not as they are said or seem\nto be, he truly is wise, and is taught of God more than of men. He who\nknoweth how to walk from within, and to set little value upon outward\nthings, requireth not places nor waiteth for seasons, for holding his\nintercourse with God. The inward man quickly recollecteth himself,\nbecause he is never entirely given up to outward things. No outward\nlabour and no necessary occupations stand in his way, but as events\nfall out, so doth he fit himself to them. He who is rightly disposed\nand ordered within careth not for the strange and perverse conduct of\nmen. A man is hindered and distracted in so far as he is moved by\noutward things.\n\n8. If it were well with thee, and thou wert purified from evil, all\nthings would work together for thy good and profiting. For this cause\ndo many things displease thee and often trouble thee, that thou art not\nyet perfectly dead to thyself nor separated from all earthly things.\nNothing so defileth and entangleth the heart of man as impure love\ntowards created things. If thou rejectest outward comfort thou wilt be\nable to contemplate heavenly things and frequently to be joyful\ninwardly.\n\n(1) Luke xvii. 21. (2) John xiv. 23. (3) Hebrews xiii. 14.\n\n\n\n\nCHAPTER II\n\nOf lowly submission\n\n\nMake no great account who is for thee or against thee, but mind only\nthe present duty and take care that God be with thee in whatsoever thou\ndoest. Have a good conscience and God will defend thee, for he whom God\nwill help no man\u2019s perverseness shall be able to hurt. If thou knowest\nhow to hold thy peace and to suffer, without doubt thou shalt see the\nhelp of the Lord. He knoweth the time and the way to deliver thee,\ntherefore must thou resign thyself to Him. To God it belongeth to help\nand to deliver from all confusion. Oftentimes it is very profitable for\nkeeping us in greater humility, that others know and rebuke our faults.\n\n2. When a man humbleth himself for his defects, he then easily\npacifieth others and quickly satisfieth those that are angered against\nhim. God protecteth and delivereth the humble man, He loveth and\ncomforteth the humble man, to the humble man He inclineth Himself, on\nthe humble He bestoweth great grace, and when he is cast down He\nraiseth him to glory: to the humble He revealeth His secrets, and\nsweetly draweth and inviteth him to Himself. The humble man having\nreceived reproach, is yet in sufficient peace, because he resteth on\nGod and not on the world. Reckon not thyself to have profited in\nanywise unless thou feel thyself to be inferior to all.\n\n\n\n\nCHAPTER III\n\nOf the good, peaceable man\n\n\nFirst keep thyself in peace, and then shalt thou be able to be a\npeacemaker towards others. A peaceable man doth more good than a\nwell-learned. A passionate man turneth even good into evil and easily\nbelieveth evil; a good, peaceable man converteth all things into good.\nHe who dwelleth in peace is suspicious of none, but he who is\ndiscontented and restless is tossed with many suspicions, and is\nneither quiet himself nor suffereth others to be quiet. He often saith\nwhat he ought not to say, and omitteth what it were more expedient for\nhim to do. He considereth to what duties others are bound, and\nneglecteth those to which he is bound himself. Therefore be zealous\nfirst over thyself, and then mayest thou righteously be zealous\nconcerning thy neighbour.\n\n2. Thou knowest well how to excuse and to colour thine own deeds, but\nthou wilt not accept the excuses of others. It would be more just to\naccuse thyself and excuse thy brother. If thou wilt that others bear\nwith thee, bear thou with others. Behold how far thou art as yet from\nthe true charity and humility which knows not how to be angry or\nindignant against any save self alone. It is no great thing to mingle\nwith the good and the meek, for this is naturally pleasing to all, and\nevery one of us willingly enjoyeth peace and liketh best those who\nthink with us: but to be able to live peaceably with the hard and\nperverse, or with the disorderly, or those who oppose us, this is a\ngreat grace and a thing much to be commended and most worthy of a man.\n\n3. There are who keep themselves in peace and keep peace also with\nothers, and there are who neither have peace nor suffer others to have\npeace; they are troublesome to others, but always more troublesome to\nthemselves. And there are who hold themselves in peace, and study to\nbring others unto peace; nevertheless, all our peace in this sad life\nlieth in humble suffering rather than in not feeling adversities. He\nwho best knoweth how to suffer shall possess the most peace; that man\nis conqueror of himself and lord of the world, the friend of Christ,\nand the inheritor of heaven.\n\n\n\n\nCHAPTER IV\n\nOf a pure mind and simple intention\n\n\nBy two wings is man lifted above earthly things, even by simplicity and\npurity. Simplicity ought to be in the intention, purity in the\naffection. Simplicity reacheth towards God, purity apprehendeth Him and\ntasteth Him. No good action will be distasteful to thee if thou be free\nwithin from inordinate affection. If thou reachest after and seekest,\nnothing but the will of God and the benefit of thy neighbour, thou wilt\nentirely enjoy inward liberty. If thine heart were right, then should\nevery creature be a mirror of life and a book of holy doctrine. There\nis no creature so small and vile but that it showeth us the goodness of\nGod.\n\n2. If thou wert good and pure within, then wouldst thou look upon all\nthings without hurt and understand them aright. A pure heart seeth the\nvery depths of heaven and hell. Such as each one is inwardly, so\njudgeth he outwardly. If there is any joy in the world surely the man\nof pure heart possesseth it, and if there is anywhere tribulation and\nanguish, the evil conscience knoweth it best. As iron cast into the\nfire loseth rust and is made altogether glowing, so the man who turneth\nhimself altogether unto God is freed from slothfulness and changed into\na new man.\n\n3. When a man beginneth to grow lukewarm, then he feareth a little\nlabour, and willingly accepteth outward consolation; but when he\nbeginneth perfectly to conquer himself and to walk manfully in the way\nof God, then he counteth as nothing those things which aforetime seemed\nto be so grievous unto him.\n\n\n\n\nCHAPTER V\n\nOf self-esteem\n\n\nWe cannot place too little confidence in ourselves, because grace and\nunderstanding are often lacking to us. Little light is there within us,\nand what we have we quickly lose by negligence. Oftentimes we perceive\nnot how great is our inward blindness. We often do ill and excuse it\nworse. Sometimes we are moved by passion and count it zeal; we blame\nlittle faults in others and pass over great faults in ourselves.\nQuickly enough we feel and reckon up what we bear at the hands of\nothers, but we reflect not how much others are bearing from us. He who\nwould weigh well and rightly his own doings would not be the man to\njudge severely of another.\n\n2. The spiritually-minded man putteth care of himself before all cares;\nand he who diligently attendeth to himself easily keepeth silence\nconcerning others. Thou wilt never be spiritually minded and godly\nunless thou art silent concerning other men\u2019s matters and take full\nheed to thyself. If thou think wholly upon thyself and upon God, what\nthou seest out of doors shall move thee little. Where art thou when\nthou art not present to thyself? and when thou hast overrun all things,\nwhat hath it profited thee, thyself being neglected? If thou wouldst\nhave peace and true unity, thou must put aside all other things, and\ngaze only upon thyself.\n\n3. Then thou shalt make great progress if thou keep thyself free from\nall temporal care. Thou shalt lamentably fall away if thou set a value\nupon any worldly thing. Let nothing be great, nothing high, nothing\npleasing, nothing acceptable unto thee, save God Himself or the things\nof God. Reckon as altogether vain whatsoever consolation comes to thee\nfrom a creature. The soul that loveth God looketh not to anything that\nis beneath God. God alone is eternal and incomprehensible, filling all\nthings, the solace of the soul, and the true joy of the heart.\n\n\n\n\nCHAPTER VI\n\nOf the joy of a good conscience\n\n\nThe testimony of a good conscience is the glory of a good man. Have a\ngood conscience and thou shalt ever have joy. A good conscience is able\nto bear exceeding much, and is exceeding joyful in the midst of\nadversities; an evil conscience is ever fearful and unquiet. Thou shalt\nrest sweetly if thy heart condemn thee not. Never rejoice unless when\nthou hast done well. The wicked have never true joy, nor feel internal\npeace, for there is no peace, saith my God, to the wicked.(1) And if\nthey say \u201cwe are in peace, there shall no harm happen unto us, and who\nshall dare to do us hurt?\u201d believe them not, for suddenly shall the\nwrath of God rise up against them, and their deeds shall be brought to\nnought, and their thoughts shall perish.\n\n2. To glory in tribulation is not grievous to him who loveth; for such\nglorying is glorying in the Cross of Christ. Brief is the glory which\nis given and received of men. Sadness always goeth hand in hand with\nthe glory of the world. The glory of the good is in their conscience,\nand not in the report of men. The joy of the upright is from God and in\nGod, and their joy is in the truth. He who desireth true and eternal\nglory careth not for that which is temporal; and he who seeketh\ntemporal glory, or who despiseth it from his heart, is proved to bear\nlittle love for that which is heavenly. He who careth for neither\npraises nor reproaches hath great tranquillity of heart.\n\n3. He will easily be contented and filled with peace, whose conscience\nis pure. Thou art none the holier if thou art praised, nor the viler if\nthou art reproached. Thou art what thou art; and thou canst not be\nbetter than God pronounceth thee to be. If thou considerest well what\nthou art inwardly, thou wilt not care what men will say to thee. Man\nlooketh on the outward appearance, but the Lord looketh on the\nheart:(2) man looketh on the deed, but God considereth the intent. It\nis the token of a humble spirit always to do well, and to set little by\noneself. Not to look for consolation from any created thing is a sign\nof great purity and inward faithfulness.\n\n4. He that seeketh no outward witness on his own behalf, showeth\nplainly that he hath committed himself wholly to God. For not he that\ncommendeth himself is approved, as St. Paul saith, but whom the Lord\ncommendeth.(3) To walk inwardly with God, and not to be held by any\nouter affections, is the state of a spiritual man.\n\n(1) Isaiah lvii. 21. (2) 1 Samuel xvi. 7. (3) 2 Corinthians x. 18.\n\n\n\n\nCHAPTER VII\n\nOf loving Jesus above all things\n\n\nBlessed is he who understandeth what it is to love Jesus, and to\ndespise himself for Jesus\u2019 sake. He must give up all that he loveth for\nhis Beloved, for Jesus will be loved alone above all things. The love\nof created things is deceiving and unstable, but the love of Jesus is\nfaithful and lasting. He who cleaveth to created things will fall with\ntheir slipperiness; but he who embraceth Jesus will stand upright for\never. Love Him and hold Him for thy friend, for He will not forsake\nthee when all depart from thee, nor will he suffer thee to perish at\nthe last. Thou must one day be separated from all, whether thou wilt or\nwilt not.\n\n2. Cleave thou to Jesus in life and death, and commit thyself unto His\nfaithfulness, who, when all men fail thee, is alone able to help thee.\nThy Beloved is such, by nature, that He will suffer no rival, but alone\nwill possess thy heart, and as a king will sit upon His own throne. If\nthou wouldst learn to put away from thee every created thing, Jesus\nwould freely take up His abode with thee. Thou wilt find all trust\nlittle better than lost which thou hast placed in men, and not in\nJesus. Trust not nor lean upon a reed shaken with the wind, because all\nflesh is grass, and the goodliness thereof falleth as the flower of the\nfield.(1)\n\n3. Thou wilt be quickly deceived if thou lookest only upon the outward\nappearance of men, for if thou seekest thy comfort and profit in\nothers, thou shalt too often experience loss. If thou seekest Jesus in\nall things thou shalt verily find Jesus, but if thou seekest thyself\nthou shalt also find thyself, but to thine own hurt. For if a man\nseeketh not Jesus he is more hurtful to himself than all the world and\nall his adversaries.\n\n(1) Isaiah xl. 6.\n\n\n\n\nCHAPTER VIII\n\nOf the intimate love of Jesus\n\n\nWhen Jesus is present all is well and nothing seemeth hard, but when\nJesus is not present everything is hard. When Jesus speaketh not\nwithin, our comfort is nothing worth, but if Jesus speaketh but a\nsingle word great is the comfort we experience. Did not Mary Magdalene\nrise up quickly from the place where she wept when Martha said to her,\nThe Master is come and calleth for thee?(1) Happy hour when Jesus\ncalleth thee from tears to the joy of the spirit! How dry and hard art\nthou without Jesus! How senseless and vain if thou desirest aught\nbeyond Jesus! Is not this greater loss than if thou shouldst lose the\nwhole world?\n\n2. What can the world profit thee without Jesus? To be without Jesus is\nthe nethermost hell, and to be with Jesus is sweet paradise. If Jesus\nwere with thee no enemy could hurt thee. He who findeth Jesus findeth a\ngood treasure, yea, good above all good; and he who loseth Jesus loseth\nexceeding much, yea, more than the whole world. Most poor is he who\nliveth without Jesus, and most rich is he who is much with Jesus.\n\n3. It is great skill to know how to live with Jesus, and to know how to\nhold Jesus is great wisdom. Be thou humble and peaceable and Jesus\nshall be with thee. Be godly and quiet, and Jesus will remain with\nthee. Thou canst quickly drive away Jesus and lose His favour if thou\nwilt turn away to the outer things. And if thou hast put Him to flight\nand lost Him, to whom wilt thou flee, and whom then wilt thou seek for\na friend? Without a friend thou canst not live long, and if Jesus be\nnot thy friend above all thou shalt be very sad and desolate. Madly\ntherefore doest thou if thou trusteth or findest joy in any other. It\nis preferable to have the whole world against thee, than Jesus offended\nwith thee. Therefore of all that are dear to thee, let Jesus be\nspecially loved.\n\n4. Let all be loved for Jesus\u2019 sake, but Jesus for His own. Jesus\nChrist alone is to be specially loved, for He alone is found good and\nfaithful above all friends. For His sake and in Him let both enemies\nand friends be dear to thee, and pray for them all that they may all\nknow and love Him. Never desire to be specially praised or loved,\nbecause this belongeth to God alone, who hath none like unto Himself.\nNor wish thou that any one set his heart on thee, nor do thou give\nthyself up to the love of any, but let Jesus be in thee and in every\ngood man.\n\n5. Be pure and free within thyself, and be not entangled by any created\nthing. Thou oughtest to bring a bare and clean heart to God, if thou\ndesirest to be ready to see how gracious the Lord is. And in truth,\nunless thou be prevented and drawn on by His grace, thou wilt not\nattain to this, that having cast out and dismissed all else, thou alone\nart united to God. For when the grace of God cometh to a man, then he\nbecometh able to do all things, and when it departeth then he will be\npoor and weak and given up unto troubles. In these thou art not to be\ncast down nor to despair, but to rest with calm mind on the will of\nGod, and to bear all things which come upon thee unto the praise of\nJesus Christ; for after winter cometh summer, after night returneth\nday, after the tempest a great calm.\n\n(1) John xi. 28.\n\n\n\n\nCHAPTER IX\n\nOf the lack of all comfort\n\n\nIt is no hard thing to despise human comfort when divine is present. It\nis a great thing, yea very great, to be able to bear the loss both of\nhuman and divine comfort; and for the love of God willingly to bear\nexile of heart, and in nought to seek oneself, nor to look to one\u2019s own\nmerit. What great matter is it, if thou be cheerful of heart and devout\nwhen favour cometh to thee? That is an hour wherein all rejoice.\nPleasantly enough doth he ride whom the grace of God carrieth. And what\nmarvel, if he feeleth no burden who is carried by the Almighty, and is\nled onwards by the Guide from on high?\n\n2. We are willing to accept anything for comfort, and it is difficult\nfor a man to be freed from himself. The holy martyr Laurence overcame\nthe love of the world and even of his priestly master, because he\ndespised everything in the world which seemed to be pleasant; and for\nthe love of Christ he calmly suffered even God\u2019s chief priest, Sixtus,\nwhom he dearly loved, to be taken from him. Thus by the love of the\nCreator he overcame the love of man, and instead of human comfort he\nchose rather God\u2019s good pleasure. So also learn thou to resign any near\nand beloved friend for the love of God. Nor take it amiss when thou\nhast been deserted by a friend, knowing that we must all be parted from\none another at last.\n\n3. Mightily and long must a man strive within himself before he learn\naltogether to overcome himself, and to draw his whole affection towards\nGod. When a man resteth upon himself, he easily slippeth away unto\nhuman comforts. But a true lover of Christ, and a diligent seeker after\nvirtue, falleth not back upon those comforts, nor seeketh such\nsweetness as may be tasted and handled, but desireth rather hard\nexercises, and to undertake severe labours for Christ.\n\n4. When, therefore, spiritual comfort is given by God, receive it with\ngiving of thanks, and know that it is the gift of God, not thy desert.\nBe not lifted up, rejoice not overmuch nor foolishly presume, but\nrather be more humble for the gift, more wary and more careful in all\nthy doings; for that hour will pass away, and temptation will follow.\nWhen comfort is taken from thee, do not straightway despair, but wait\nfor the heavenly visitation with humility and patience, for God is able\nto give thee back greater favour and consolation. This is not new nor\nstrange to those who have made trial of the way of God, for with the\ngreat saints and the ancient prophets there was often this manner of\nchange.\n\n5. Wherefore one said when the favour of God was present with him, I\nsaid in my prosperity I shall never be moved,(1) but he goeth on to say\nwhat he felt within himself when the favour departed: Thou didst turn\nThy face from me, and I was troubled. In spite whereof he in no wise\ndespaireth, but the more instantly entreateth God, and saith, Unto\nThee, O Lord, will I cry, and will pray unto my God; and then he\nreceiveth the fruit of his prayer, and testifieth how he hath been\nheard, saying, The Lord heard me and had mercy upon me, the Lord was my\nhelper. But wherein? Thou hast turned my heaviness into joy, Thou hast\nput off my sackcloth and girded me with gladness. If it was thus with\nthe great saints, we who are poor and needy ought not to despair if we\nare sometimes in the warmth and sometimes in the cold, for the Spirit\ncometh and goeth according to the good pleasure of His will. Wherefore\nholy Job saith, Thou dost visit him in the morning, and suddenly Thou\ndost prove him.(2)\n\n6. Whereupon then can I hope, or wherein may I trust, save only in the\ngreat mercy of God, and the hope of heavenly grace? For whether good\nmen are with me, godly brethren or faithful friends, whether holy books\nor beautiful discourses, whether sweet hymns and songs, all these help\nbut little, and have but little savour when I am deserted by God\u2019s\nfavour and left to mine own poverty. There is no better remedy, then,\nthan patience and denial of self, and an abiding in the will of God.\n\n7. I have never found any man so religious and godly, but that he felt\nsometimes a withdrawal of the divine favour, and lack of fervour. No\nsaint was ever so filled with rapture, so enlightened, but that sooner\nor later he was tempted. For he is not worthy of the great vision of\nGod, who, for God\u2019s sake, hath not been exercised by some temptation.\nFor temptation is wont to go before as a sign of the comfort which\nshall follow, and heavenly comfort is promised to those who are proved\nby temptation. As it is written, To him that overcometh I will give to\neat of the tree of life.(3)\n\n8. Divine comfort is given that a man may be stronger to bear\nadversities. And temptation followeth, lest he be lifted up because of\nthe benefit. The devil sleepeth not; thy flesh is not yet dead;\ntherefore, cease thou not to make thyself ready unto the battle, for\nenemies stand on thy right hand and on thy left, and they are never at\nrest.\n\n(1) Psalm xxx. 6. (2) Job vii. 18. (3) Revelation ii. 7.\n\n\n\n\nCHAPTER X\n\nOf gratitude for the Grace of God\n\n\nWhy seekest thou rest when thou art born to labour? Prepare thyself for\npatience more than for comforts, and for bearing the cross more than\nfor joy. For who among the men of this world would not gladly receive\nconsolation and spiritual joy if he might always have it? For spiritual\ncomforts exceed all the delights of the world, and all the pleasures of\nthe flesh. For all worldly delights are either empty or unclean, whilst\nspiritual delights alone are pleasant and honourable, the offspring of\nvirtue, and poured forth by God into pure minds. But no man can always\nenjoy these divine comforts at his own will, because the season of\ntemptation ceaseth not for long.\n\n2. Great is the difference between a visitation from above and false\nliberty of spirit and great confidence in self. God doeth well in\ngiving us the grace of comfort, but man doeth ill in not immediately\ngiving God thanks thereof. And thus the gifts of grace are not able to\nflow unto us, because we are ungrateful to the Author of them, and\nreturn them not wholly to the Fountain whence they flow. For grace ever\nbecometh the portion of him who is grateful and that is taken away from\nthe proud, which is wont to be given to the humble.\n\n3. I desire no consolation which taketh away from me compunction, I\nlove no contemplation which leadeth to pride. For all that is high is\nnot holy, nor is everything that is sweet good; every desire is not\npure; nor is everything that is dear to us pleasing unto God. Willingly\ndo I accept that grace whereby I am made humbler and more wary and more\nready to renounce myself. He who is made learned by the gift of grace\nand taught wisdom by the stroke of the withdrawal thereof, will not\ndare to claim any good thing for himself, but will rather confess that\nhe is poor and needy. Give unto God the thing which is God\u2019s,(1) and\nascribe to thyself that which is thine; that is, give thanks unto God\nfor His grace, but for thyself alone confess thy fault, and that thy\npunishment is deserved for thy fault.\n\n4. Sit thou down always in the lowest room and thou shalt be given the\nhighest place.(2) For the highest cannot be without the lowest. For the\nhighest saints of God are least in their own sight, and the more\nglorious they are, so much the lowlier are they in themselves; full of\ngrace and heavenly glory, they are not desirous of vain-glory; resting\non God and strong in His might, they cannot be lifted up in any wise.\nAnd they who ascribe unto God all the good which they have received,\n\u201cseek not glory one of another, but the glory which cometh from God\nonly,\u201d and they desire that God shall be praised in Himself and in all\nHis Saints above all things, and they are always striving for this very\nthing.\n\n5. Be thankful, therefore, for the least benefit and thou shalt be\nworthy to receive greater. Let the least be unto thee even as the\ngreatest, and let that which is of little account be unto thee as a\nspecial gift. If the majesty of the Giver be considered, nothing that\nis given shall seem small and of no worth, for that is not a small\nthing which is given by the Most High God. Yea, though He gave\npunishment and stripes, we ought to be thankful, because He ever doth\nfor our profit whatever He suffereth to come upon us. He who seeketh to\nretain the favour of God, let him be thankful for the favour which is\ngiven, and patient in respect of that which is taken away. Let him pray\nthat it may return; let him be wary and humble that he lose it not.\n\n(1) Matthew xxii. 21. (2) Luke xiv. 10.\n\n\n\n\nCHAPTER XI\n\nOf the fewness of those who love the Cross of Jesus\n\n\nJesus hath many lovers of His heavenly kingdom, but few bearers of His\nCross. He hath many seekers of comfort, but few of tribulation. He\nfindeth many companions of His table, but few of His fasting. All\ndesire to rejoice with Him, few are willing to undergo anything for His\nsake. Many follow Jesus that they may eat of His loaves, but few that\nthey may drink of the cup of His passion. Many are astonished at His\nMiracles, few follow after the shame of His Cross. Many love Jesus so\nlong as no adversities happen to them. Many praise Him and bless Him,\nso long as they receive any comforts from Him. But if Jesus hide\nHimself and withdraw from them a little while, they fall either into\ncomplaining or into too great dejection of mind.\n\n2. But they who love Jesus for Jesus\u2019 sake, and not for any consolation\nof their own, bless Him in all tribulation and anguish of heart as in\nthe highest consolation. And if He should never give them consolation,\nnevertheless they would always praise Him and always give Him thanks.\n\n3. Oh what power hath the pure love of Jesus, unmixed with any gain or\nlove of self! Should not all they be called mercenary who are always\nseeking consolations? Do they not prove themselves lovers of self more\nthan of Christ who are always seeking their own gain and advantage?\nWhere shall be found one who is willing to serve God altogether for\nnought?\n\n4. Rarely is any one found so spiritual as to be stripped of all\nselfish thoughts, for who shall find a man truly poor in spirit and\nfree of all created things? \u201cHis value is from afar, yea from the ends\nof the earth.\u201d A man may give away all his goods, yet that is nothing;\nand if he do many deeds of penitence, yet that is a small thing; and\nthough he understand all knowledge, yet that is afar off; and if he\nhave great virtue and zealous devotion, yet much is lacking unto him,\nyea, one thing which is the most necessary to him of all. What is it\nthen? That having given up all things besides, he give up himself and\ngo forth from himself utterly, and retain nothing of self-love; and\nhaving done all things which he knoweth to be his duty to do, that he\nfeel that he hath done nothing. Let him not reckon that much which\nmight be much esteemed, but let him pronounce himself to be in truth an\nunprofitable servant, as the Truth Himself saith, When ye have done all\nthings that are commanded you, say, we are unprofitable servants.(1)\nThen may he be truly poor and naked in spirit, and be able to say with\nthe Prophet, As for me, I am poor and needy.(2) Nevertheless, no man is\nricher than he, no man stronger, no man freer. For he knoweth both how\nto give up himself and all things, and how to be lowly in his own eyes.\n\n(1) Luke xvii. 10. (2) Psalm xxv. 16.\n\n\n\n\nCHAPTER XII\n\nOf the royal way of the Holy Cross\n\n\nThat seemeth a hard saying to many, If any man will come after Me, let\nhim deny himself and take up his Cross and follow Me.(1) But it will be\nmuch harder to hear that last sentence, Depart from me, ye wicked, into\neternal fire.(2) For they who now willingly hear the word of the Cross\nand follow it, shall not then fear the hearing of eternal damnation.\nThis sign of the Cross shall be in heaven when the Lord cometh to\nJudgment. Then all servants of the Cross, who in life have conformed\nthemselves to the Crucified, shall draw nigh unto Christ the Judge with\ngreat boldness.\n\n2. Why fearest thou then to take up the cross which leadeth to a\nkingdom? In the Cross is health, in the Cross is life, in the Cross is\nprotection from enemies, in the Cross is heavenly sweetness, in the\nCross strength of mind, in the Cross joy of the spirit, in the Cross\nthe height of virtue, in the Cross perfection of holiness. There is no\nhealth of the soul, no hope of eternal life, save in the Cross. Take up\ntherefore, thy cross and follow Jesus and thou shalt go into eternal\nlife. He went before thee bearing His Cross and died for thee upon the\nCross, that thou also mayest bear thy cross and mayest love to be\ncrucified upon it. For if thou be dead with Him, thou shalt also live\nwith Him, and if thou be a partaker of His sufferings thou shalt be\nalso of His glory.\n\n3. Behold everything dependeth upon the Cross, and everything lieth in\ndying; and there is none other way unto life and to true inward peace,\nexcept the way of the Holy Cross and of daily mortification. Go where\nthou wilt, seek whatsoever thou wilt, and thou shalt find no higher way\nabove nor safer way below, than the way of the Holy Cross. Dispose and\norder all things according to thine own will and judgment, and thou\nshalt ever find something to suffer either willingly or unwillingly,\nand thus thou shalt ever find thy cross. For thou shalt either feel\npain of body, or tribulation of spirit within thy soul.\n\n4. Sometimes thou wilt be forsaken of God, sometimes thou wilt be tried\nby thy neighbour, and which is more, thou wilt often be wearisome to\nthyself. And still thou canst not be delivered nor eased by any remedy\nor consolation, but must bear so long as God will. For God will have\nthee learn to suffer tribulation without consolation, and to submit\nthyself fully to it, and by tribulation be made more humble. No man\nunderstandeth the Passion of Christ in his heart so well as he who hath\nhad somewhat of the like suffering himself. The Cross therefore is\nalways ready, and every where waiteth for thee. Thou canst not flee\nfrom it whithersoever thou hurriest, for whithersoever thou comest,\nthou bearest thyself with thee, and shalt ever find thyself. Turn thee\nabove, turn thee below, turn thee without, turn thee within, and in\nthem all thou shalt find the Cross; and needful is it that thou\neverywhere possess patience if thou wilt have internal peace and gain\nthe everlasting crown.\n\n5. If thou willingly bear the Cross, it will bear thee, and will bring\nthee to the end which thou seekest, even where there shall be the end\nof suffering; though it shall not be here. If thou bear it unwillingly,\nthou makest a burden for thyself and greatly increaseth thy load, and\nyet thou must bear it. If thou cast away one cross, without doubt thou\nshalt find another and perchance a heavier.\n\n6. Thinketh thou to escape what no mortal hath been able to avoid?\nWhich of the saints in the world hath been without the cross and\ntribulation? For not even Jesus Christ our Lord was one hour without\nthe anguish of His Passion, so long as He lived. It behooved, He said,\nChrist to suffer and to rise from the dead, and so enter into his\nglory.(3) And how dost thou seek another way than this royal way, which\nis the way of the Holy Cross?\n\n7. The whole life of Christ was a cross and martyrdom, and dost thou\nseek for thyself rest and joy? Thou art wrong, thou art wrong, if thou\nseekest aught but to suffer tribulations, for this whole mortal life is\nfull of miseries, and set round with crosses. And the higher a man hath\nadvanced in the spirit, the heavier crosses he will often find, because\nthe sorrow of his banishment increaseth with the strength of his love.\n\n8. But yet the man who is thus in so many wise afflicted, is not\nwithout refreshment of consolation, because he feeleth abundant fruit\nto be growing within him out of the bearing of his cross. For whilst he\nwillingly submitteth himself to it, every burden of tribulation is\nturned into an assurance of divine comfort, and the more the flesh is\nwasted by affliction, the more is the spirit strengthened mightily by\ninward grace. And ofttimes so greatly is he comforted by the desire for\ntribulation and adversity, through love of conformity to the Cross of\nChrist, that he would not be without sorrow and tribulation; for he\nbelieveth that he shall be the more acceptable to God, the more and the\nheavier burdens he is able to bear for His sake. This is not the virtue\nof man, but the grace of Christ which hath such power and energy in the\nweak flesh, that what it naturally hateth and fleeth from, this it\ndraweth to and loveth through fervour of spirit.\n\n9. It is not in the nature of man to bear the cross, to love the cross,\nto keep under the body and to bring it into subjection, to fly from\nhonours, to bear reproaches meekly, to despise self and desire to be\ndespised, to bear all adversities and losses, and to desire no\nprosperity in this world. If thou lookest to thyself, thou wilt of\nthyself be able to do none of this; but if thou trustest in the Lord,\nendurance shall be given thee from heaven, and the world and the flesh\nshall be made subject to thy command. Yea, thou shalt not even fear\nthine adversary the devil, if thou be armed with faith and signed with\nthe Cross of Christ.\n\n10. Set thyself, therefore, like a good and faithful servant of Christ,\nto the manful bearing of the Cross of thy Lord, who out of love was\ncrucified for thee. Prepare thyself for the bearing many adversities\nand manifold troubles in this wretched life; because so it shall be\nwith thee wheresoever thou art, and so in very deed thou shalt find it,\nwherever thou hide thyself. This it must be; and there is no means of\nescaping from tribulation and sorrow, except to bear them patiently.\nDrink thou lovingly thy Lord\u2019s cup if thou desirest to be His friend\nand to have thy lot with Him. Leave consolations to God, let Him do as\nseemeth best to Him concerning them. But do thou set thyself to endure\ntribulations, and reckon them the best consolations; for the sufferings\nof this present time are not worthy to be compared with the glory which\nshall be revealed in us,(4) nor would they be even if thou wert to\nendure them all.\n\n11. When thou hast come to this, that tribulation is sweet and pleasant\nto thee for Christ\u2019s sake, then reckon that it is well with thee,\nbecause thou hast found paradise on earth. So long as it is hard to\nthee to suffer and thou desirest to escape, so long it will not be well\nwith thee, and tribulations will follow thee everywhere.\n\n12. If thou settest thyself to that thou oughtest, namely, to suffer\nand to die, it shall soon go better with thee, and thou shalt find\npeace. Though thou shouldest be caught up with Paul unto the third\nheaven,(5) thou art not on that account secure from suffering evil. I\nwill show him, saith Jesus, what great things he must suffer for My\nName\u2019s sake.(6) It remaineth, therefore, to thee to suffer, if thou\nwilt love Jesus and serve Him continually.\n\n13. Oh that thou wert worthy to suffer something for the name of Jesus,\nhow great glory should await thee, what rejoicing among all the saints\nof God, what bright example also to thy neighbour! For all men commend\npatience, although few be willing to practise it. Thou oughtest surely\nto suffer a little for Christ when many suffer heavier things for the\nworld.\n\n14. Know thou of a surety that thou oughtest to lead the life of a\ndying man. And the more a man dieth to himself, the more he beginneth\nto live towards God. None is fit for the understanding of heavenly\nthings, unless he hath submitted himself to bearing adversities for\nChrist. Nothing more acceptable to God, nothing more healthful for\nthyself in this world, than to suffer willingly for Christ. And if it\nwere thine to choose, thou oughtest rather to wish to suffer\nadversities for Christ, than to be refreshed with manifold\nconsolations, for thou wouldest be more like Christ and more conformed\nto all saints. For our worthiness and growth in grace lieth not in many\ndelights and consolations, but rather in bearing many troubles and\nadversities.\n\n15. If indeed there had been anything better and more profitable to the\nhealth of men than to suffer, Christ would surely have shown it by word\nand example. For both the disciples who followed Him, and all who\ndesire to follow Him, He plainly exhorteth to bear their cross, and\nsaith, If any man will come after Me, let him deny himself and take up\nhis cross, and follow Me.(7) So now that we have thoroughly read and\nstudied all things, let us hear the conclusion of the whole matter. We\nmust through much tribulation enter into the kingdom of God.(8)\n\n(1) Matthew xvi. 24. (2) Matthew xxv. 41. (3) Luke xxiv. 46. (4) Romans\nviii. 18. (5) 2 Corinthians xii. 2. (6) Acts ix. 16. (7) Luke ix. 23.\n(8) Acts xiv. 21.\n\n\n\n\nTHE THIRD BOOK\nON INWARD CONSOLATION\n\n\n\n\nCHAPTER I\n\nOf the inward voice of Christ to the faithful soul\n\n\nI will hearken what the Lord God shall say within me.(1) Blessed is the\nsoul which heareth the Lord speaking within it, and receiveth the word\nof consolation from His mouth. Blessed are the ears which receive the\nechoes of the soft whisper of God, and turn not aside to the\nwhisperings of this world. Blessed truly are the ears which listen not\nto the voice that soundeth without, but to that which teacheth truth\ninwardly. Blessed are the eyes which are closed to things without, but\nare fixed upon things within. Blessed are they who search inward things\nand study to prepare themselves more and more by daily exercises for\nthe receiving of heavenly mysteries. Blessed are they who long to have\nleisure for God, and free themselves from every hindrance of the world.\nThink on these things, O my soul, and shut the doors of thy carnal\ndesires, so mayest thou hear what the Lord God will say within thee.\n\n2. These things saith thy Beloved, \u201cI am thy salvation, I am thy peace\nand thy life. Keep thee unto Me, and thou shalt find peace.\u201d Put away\nthee all transitory things, seek those things that are eternal. For\nwhat are all temporal things but deceits, and what shall all created\nthings help thee if thou be forsaken by the Creator? Therefore put all\nthings else away, and give thyself to the Creator, to be well pleasing\nand faithful to Him, that thou mayest be able to attain true\nblessedness.\n\n(1) Psalm lxxxv. 8.\n\n\n\n\nCHAPTER II\n\nWhat the truth saith inwardly without noise of words\n\n\nSpeak Lord, for thy servant heareth.(1) I am Thy servant; O give me\nunderstanding that I may know Thy testimonies. Incline my heart unto\nthe words of Thy mouth.(2) Let thy speech distil as the dew. The\nchildren of Israel spake in old time to Moses, Speak thou unto us and\nwe will hear, but let not the Lord speak unto us lest we die.(3) Not\nthus, O Lord, not thus do I pray, but rather with Samuel the prophet, I\nbeseech Thee humbly and earnestly, Speak, Lord, for Thy servant\nheareth. Let not Moses speak to me, nor any prophet, but rather speak\nThou, O Lord, who didst inspire and illuminate all the prophets; for\nThou alone without them canst perfectly fill me with knowledge, whilst\nthey without Thee shall profit nothing.\n\n2. They can indeed utter words, but they give not the spirit. They\nspeak with exceeding beauty, but when Thou art silent they kindle not\nthe heart. They give us scriptures, but Thou makest known the sense\nthereof. They bring us mysteries, but Thou revealest the things which\nare signified. They utter commandments, but Thou helpest to the\nfulfilling of them. They show the way, but Thou givest strength for the\njourney. They act only outwardly, but Thou dost instruct and enlighten\nthe heart. They water, but Thou givest the increase. They cry with\nwords, but Thou givest understanding to the hearer.\n\n3. Therefore let not Moses speak to me, but Thou, O Lord my God,\nEternal Truth; lest I die and bring forth no fruit, being outwardly\nadmonished, but not enkindled within; lest the word heard but not\nfollowed, known but not loved, believed but not obeyed, rise up against\nme in the judgment. Speak, Lord, for Thy servant heareth; Thou hast the\nwords of eternal life.(4) Speak unto me for some consolation unto my\nsoul, for the amendment of my whole life, and for the praise and glory\nand eternal honour of Thy Name.\n\n(1) 1 Samuel iii. 9. (2) Psalm cxix. 125. (3) Exodus xx. 19. (4) John\nvi. 68.\n\n\n\n\nCHAPTER III\n\nHow all the words of God are to be heard with humility, and how many\nconsider them not\n\n\n\u201cMy Son, hear My words, for My words are most sweet, surpassing all the\nknowledge of the philosophers and wise men of this world. My words are\nspirit, and they are life,(1) and are not to be weighed by man\u2019s\nunderstanding. They are not to be drawn forth for vain approbation, but\nto be heard in silence, and to be received with all humility and with\ndeep love.\u201d\n\n2. And I said, \u201cBlessed is the man whom Thou teachest, O Lord, and\ninstructest him in Thy law, that Thou mayest give him rest in time of\nadversity,(2) and that he be not desolate in the earth.\u201d\n\n3. \u201cI,\u201d saith the Lord, \u201ctaught the prophets from the beginning, and\neven now cease I not to speak unto all; but many are deaf and hardened\nagainst My voice; many love to listen to the world rather than to God,\nthey follow after the desires of the flesh more readily than after the\ngood pleasure of God. The world promiseth things that are temporal and\nsmall, and it is served with great eagerness. I promise things that are\ngreat and eternal, and the hearts of mortals are slow to stir. Who\nserveth and obeyeth Me in all things, with such carefulness as he\nserveth the world and its rulers?\n\nBe thou ashamed, O Sidon, saith the sea;(3)\nAnd if thou reason seekest, hear thou me.\n\n\nFor a little reward men make a long journey; for eternal life many will\nscarce lift a foot once from the ground. Mean reward is sought after;\nfor a single piece of money sometimes there is shameful striving; for a\nthing which is vain and for a trifling promise, men shrink not from\ntoiling day and night.\u201d\n\n4. \u201cBut, O shame! for an unchangeable good, for an inestimable reward,\nfor the highest honour and for a glory that fadeth not away, it is\nirksome to them to toil even a little. Be thou ashamed therefore,\nslothful and discontented servant, for they are found readier unto\nperdition than thou unto life. They rejoice more heartily in vanity\nthan thou in the truth. Sometimes, indeed, they are disappointed of\ntheir hope, but my promise faileth no man, nor sendeth away empty him\nwho trusteth in Me. What I have promised I will give; what I have said\nI will fulfil; if only a man remain faithful in My love unto the end.\nTherefore am I the rewarder of all good men, and a strong approver of\nall who are godly.\n\n5. \u201cWrite My words in thy heart and consider them diligently, for they\nshall be very needful to thee in time of temptation. What thou\nunderstandest not when thou readest, thou shalt know in the time of thy\nvisitation. I am wont to visit Mine elect in twofold manner, even by\ntemptation and by comfort, and I teach them two lessons day by day, the\none in chiding their faults, the other in exhorting them to grow in\ngrace. He who hath My words and rejecteth them, hath one who shall\njudge him at the last day.\u201d\n\nA PRAYER FOR THE SPIRIT OF DEVOTION\n\n\n6. O Lord my God, Thou art all my good, and who am I that I should dare\nto speak unto Thee? I am the very poorest of Thy servants, an abject\nworm, much poorer and more despicable than I know or dare to say.\nNevertheless remember, O Lord, that I am nothing, I have nothing, and\ncan do nothing. Thou only art good, just and holy; Thou canst do all\nthings, art over all things, fillest all things, leaving empty only the\nsinner. Call to mind Thy tender mercies, and fill my heart with Thy\ngrace, Thou who wilt not that Thy work should return to Thee void.\n\n7. How can I bear this miserable life unless Thy mercy and grace\nstrengthen me? Turn not away Thy face from me, delay not Thy\nvisitation. Withdraw not Thou Thy comfort from me, lest my soul \u201cgasp\nafter thee as a thirsty land.\u201d Lord, teach me to do Thy will, teach me\nto walk humbly and uprightly before Thee, for Thou art my wisdom, who\nknowest me in truth, and knewest me before the world was made and\nbefore I was born into the world.\n\n(1) John vi. 63. (2) Psalm xciv. 13. (3) Isaiah xxiii. 4.\n\n\n\n\nCHAPTER IV\n\nHow we must walk in truth and humility before God\n\n\n\u201cMy Son! walk before Me in truth, and in the simplicity of thy heart\nseek Me continually. He who walketh before Me in the truth shall be\nsafe from evil assaults, and the truth shall deliver him from the wiles\nand slanders of the wicked. If the truth shall make thee free, thou\nshalt be free indeed, and shalt not care for the vain words of men.\u201d\n\n2. Lord, it is true as Thou sayest; let it, I pray Thee, be so with me;\nlet Thy truth teach me, let it keep me and preserve me safe unto the\nend. Let it free me from all evil and inordinate affection, and I will\nwalk before Thee in great freedom of heart.\n\n3. \u201cI will teach thee,\u201d saith the Truth, \u201cthe things which are right\nand pleasing before Me. Think upon thy sins with great displeasure and\nsorrow, and never think thyself anything because of thy good works.\nVerily thou art a sinner, liable to many passions, yea, tied and bound\nwith them. Of thyself thou always tendest unto nothing, thou wilt\nquickly fall, quickly be conquered, quickly disturbed, quickly undone.\nThou hast nought whereof to glory, but many reasons why thou shouldest\nreckon thyself vile, for thou art far weaker than thou art able to\ncomprehend.\n\n4. \u201cLet, therefore, nothing which thou doest seem to thee great; let\nnothing be grand, nothing of value or beauty, nothing worthy of honour,\nnothing lofty, nothing praiseworthy or desirable, save what is eternal.\nLet the eternal truth please thee above all things, let thine own great\nvileness displease thee continually. Fear, denounce, flee nothing so\nmuch as thine own faults and sins, which ought to be more displeasing\nto thee than any loss whatsoever of goods. There are some who walk not\nsincerely before me, but being led by curiosity and pride, they desire\nto know my secret things and to understand the deep things of God,\nwhilst they neglect themselves and their salvation. These often fall\ninto great temptations and sins because of their pride and curiosity,\nfor I am against them.\n\n5. \u201cFear thou the judgments of God, fear greatly the wrath of the\nAlmighty. Shrink from debating upon the works of the Most High, but\nsearch narrowly thine own iniquities into what great sins thou hast\nfallen, and how many good things thou hast neglected. There are some\nwho carry their devotion only in books, some in pictures, some in\noutward signs and figures; some have Me in their mouths, but little in\ntheir hearts. Others there are who, being enlightened in their\nunderstanding and purged in their affections, continually long after\neternal things, hear of earthly things with unwillingness, obey the\nnecessities of nature with sorrow. And these understand what the Spirit\nof truth speaketh in them; for He teacheth them to despise earthly\nthings and to love heavenly; to neglect the world and to desire heaven\nall the day and night.\u201d\n\n\n\n\nCHAPTER V\n\nOf the wonderful power of the Divine Love\n\n\nI bless Thee, O Heavenly Father, Father of my Lord Jesus Christ, for\nthat Thou hast vouchsafed to think of me, poor that I am. O, Father of\nMercies and God of all comfort,(1) I give thanks unto Thee, who\nrefreshest me sometimes with thine own comfort, when I am unworthy of\nany comfort. I bless and glorify Thee continually, with thine only\nbegotten Son and the Holy Ghost, the Paraclete, for ever and ever. O\nLord God, Holy lover of my soul, when Thou shalt come into my heart,\nall my inward parts shall rejoice. Thou art my glory and the joy of my\nheart. Thou art my hope and my refuge in the day of my trouble.\n\n2. But because I am still weak in love and imperfect in virtue, I need\nto be strengthened and comforted by Thee; therefore visit Thou me often\nand instruct me with Thy holy ways of discipline. Deliver me from evil\npassions, and cleanse my heart from all inordinate affections, that,\nbeing healed and altogether cleansed within, I may be made ready to\nlove, strong to suffer, steadfast to endure.\n\n3. Love is a great thing, a good above all others, which alone maketh\nevery heavy burden light, and equaliseth every inequality. For it\nbeareth the burden and maketh it no burden, it maketh every bitter\nthing to be sweet and of good taste. The surpassing love of Jesus\nimpelleth to great works, and exciteth to the continual desiring of\ngreater perfection. Love willeth to be raised up, and not to be held\ndown by any mean thing. Love willeth to be free and aloof from all\nworldly affection, lest its inward power of vision be hindered, lest it\nbe entangled by any worldly prosperity or overcome by adversity.\nNothing is sweeter than love, nothing stronger, nothing loftier,\nnothing broader, nothing pleasanter, nothing fuller or better in heaven\nnor on earth, for love was born of God and cannot rest save in God\nabove all created things.\n\n4. He who loveth flyeth, runneth, and is glad; he is free and not\nhindered. He giveth all things for all things, and hath all things in\nall things, because he resteth in One who is high above all, from whom\nevery good floweth and proceedeth. He looketh not for gifts, but\nturneth himself to the Giver above all good things. Love oftentimes\nknoweth no measure, but breaketh out above all measure; love feeleth no\nburden, reckoneth not labours, striveth after more than it is able to\ndo, pleadeth not impossibility, because it judgeth all things which are\nlawful for it to be possible. It is strong therefore for all things,\nand it fulfilleth many things, and is successful where he who loveth\nnot faileth and lieth down.\n\n5. Love is watchful, and whilst sleeping still keepeth watch; though\nfatigued it is not weary, though pressed it is not forced, though\nalarmed it is not terrified, but like the living flame and the burning\ntorch, it breaketh forth on high and securely triumpheth. If a man\nloveth, he knoweth what this voice crieth. For the ardent affection of\nthe soul is a great clamour in the ears of God, and it saith: My God,\nmy Beloved! Thou art all mine, and I am all Thine.\n\n6. Enlarge Thou me in love, that I may learn to taste with the\ninnermost mouth of my heart how sweet it is to love, to be dissolved,\nand to swim in love. Let me be holden by love, mounting above myself\nthrough exceeding fervour and admiration. Let me sing the song of love,\nlet me follow Thee my Beloved on high, let my soul exhaust itself in\nThy praise, exulting with love. Let me love Thee more than myself, not\nloving myself except for Thy sake, and all men in Thee who truly love\nThee, as the law of love commandeth which shineth forth from Thee.\n\n7. Love is swift, sincere, pious, pleasant, gentle, strong, patient,\nfaithful, prudent, long-suffering, manly, and never seeking her own;\nfor wheresoever a man seeketh his own, there he falleth from love. Love\nis circumspect, humble, and upright; not weak, not fickle, nor intent\non vain things; sober, chaste, steadfast, quiet, and guarded in all the\nsenses. Love is subject and obedient to all that are in authority, vile\nand lowly in its own sight, devout and grateful towards God, faithful\nand always trusting in Him even when God hideth His face, for without\nsorrow we cannot live in love.\n\n8. He who is not ready to suffer all things, and to conform to the will\nof the Beloved, is not worthy to be called a lover of God. It behoveth\nhim who loveth to embrace willingly all hard and bitter things for the\nBeloved\u2019s sake, and not to be drawn away from Him because of any\ncontrary accidents.\n\n(1) 2 Corinthians i. 3.\n\n\n\n\nCHAPTER VI\n\nOf the proving of the true lover\n\n\n\u201cMy Son, thou art not yet strong and prudent in thy love.\u201d\n\n2. Wherefore, O my Lord?\n\n3. \u201cBecause for a little opposition thou fallest away from thy\nundertakings, and too eagerly seekest after consolation. The strong\nlover standeth fast in temptations, and believeth not the evil\npersuasions of the enemy. As in prosperity I please him, so in\nadversity I do not displease.\n\n4. \u201cThe prudent lover considereth not the gift of the lover so much as\nthe love of the giver. He looketh for the affection more than the\nvalue, and setteth all gifts lower than the Beloved. The noble lover\nresteth not in the gift, but in Me above every gift.\n\n5. \u201cAll is not lost, though thou sometimes think of Me or of My saints,\nless than thou shouldest desire. That good and sweet affection which\nthou sometimes perceivest is the effect of present grace and some\nforetaste of the heavenly country; but hereon thou must not too much\ndepend, for it goeth and cometh. But to strive against the evil motions\nof the mind which come to us, and to resist the suggestions of the\ndevil, is a token of virtue and great merit.\n\n6. \u201cTherefore let not strange fancies disturb thee, whencesoever they\narise. Bravely observe thy purpose and thy upright intentions towards\nGod. It is not an illusion when thou art sometimes suddenly carried\naway into rapture, and then suddenly art brought back to the wonted\nvanities of thy heart. For thou dost rather unwillingly undergo them\nthan cause them; and so long as they displease thee and thou strivest\nagainst them, it is a merit and no loss.\n\n7. \u201cKnow thou that thine old enemy altogether striveth to hinder thy\npursuit after good, and to deter thee from every godly exercise, to\nwit, the contemplation of the Saints, the pious remembrance of My\npassion, the profitable recollection of sin, the keeping of thy own\nheart, and the steadfast purpose to grow in virtue. He suggesteth to\nthee many evil thoughts, that he may work in thee weariness and terror,\nand so draw thee away from prayer and holy reading. Humble confession\ndispleaseth him, and if he were able he would make thee to cease from\nCommunion. Believe him not, nor heed him, though many a time he hath\nlaid for thee the snares of deceit. Account it to be from him, when he\nsuggesteth evil and unclean thoughts. Say unto him, \u2018Depart unclean\nspirit; put on shame, miserable one; horribly unclean art thou, who\nbringest such things to mine ears. Depart from me, detestable deceiver;\nthou shalt have no part in me; but Jesus shall be with me, as a strong\nwarrior, and thou shalt stand confounded. Rather would I die and bear\nall suffering, than consent unto thee. Hold thy peace and be dumb; I\nwill not hear thee more, though thou plottest more snares against me.\nThe Lord is my light and my salvation: whom then shall I fear? Though a\nhost of men should rise up against me, yet shall not my heart be\nafraid. The Lord is my strength and my Redeemer.\u2019(1)\n\n8. \u201cStrive thou like a good soldier; and if sometimes thou fail through\nweakness, put on thy strength more bravely than before, trusting in My\nmore abundant grace, and take thou much heed of vain confidence and\npride. Because of it many are led into error, and sometimes fall into\nblindness well-nigh irremediable. Let this ruin of the proud, who\nfoolishly lift themselves up, be to thee for a warning and a continual\nexhortation to humility.\u201d\n\n(1) Psalms xxvii. 1-3; xix. 14.\n\n\n\n\nCHAPTER VII\n\nOf hiding our grace under the guard of humility\n\n\n\u201cMy Son, it is better and safer for thee to hide the grace of devotion,\nand not to lift thyself up on high, nor to speak much thereof, nor to\nvalue it greatly; but rather to despise thyself, and to fear as though\nthis grace were given to one unworthy thereof. Nor must thou depend too\nmuch upon this feeling, for it can very quickly be turned into its\nopposite. Think when thou art in a state of grace how miserable and\npoor thou art wont to be without grace. Nor is there advance in\nspiritual life in this alone, that thou hast the grace of consolation,\nbut that thou humbly and unselfishly and patiently takest the\nwithdrawal thereof; so that thou cease not from the exercise of prayer,\nnor suffer thy other common duties to be in anywise neglected; rather\ndo thy task more readily, as though thou hadst gained more strength and\nknowledge; and do not altogether neglect thyself because of the dearth\nand anxiety of spirit which thou feelest.\n\n2. \u201cFor there are many who, when things have not gone prosperous with\nthem, become forthwith impatient or slothful. For the way of a man is\nnot in himself,(1) but it is God\u2019s to give and to console, when He\nwill, and as much as He will, and whom He will, as it shall please Him,\nand no further. Some who were presumptuous because of the grace of\ndevotion within them, have destroyed themselves, because they would do\nmore than they were able, not considering the measure of their own\nlittleness, but rather following the impulse of the heart than the\njudgment of the reason. And because they presumed beyond what was\nwell-pleasing unto God, therefore they quickly lost grace. They became\npoor and were left vile, who had built for themselves their nest in\nheaven; so that being humbled and stricken with poverty, they might\nlearn not to fly with their own wings, but to put their trust under My\nfeathers. They who are as yet new and unskilled in the way of the Lord,\nunless they rule themselves after the counsel of the wise, may easily\nbe deceived and led away.\n\n3. \u201cBut if they wish to follow their own fancies rather than trust the\nexperience of others, the result will be very dangerous to them if they\nstill refuse to be drawn away from their own notion. Those who are wise\nin their own conceits, seldom patiently endure to be ruled by others.\nIt is better to have a small portion of wisdom with humility, and a\nslender understanding, than great treasures of sciences with vain\nself-esteem. It is better for thee to have less than much of what may\nmake thee proud. He doeth not very discreetly who giveth up himself\nentirely to joy, forgetting his former helplessness and the chaste fear\nof the Lord, which feareth to lose the grace offered. Nor is he very\nwise, after a manly sort, who in time of adversity, or any trouble\nwhatsoever, beareth himself too despairingly, and feeleth concerning Me\nless trustfully than he ought.\n\n4. \u201cHe who in time of peace willeth to be oversecure shall be often\nfound in time of war overdispirited and full of fears. If thou knewest\nalways how to continue humble and moderate in thyself, and to guide and\nrule thine own spirit well, thou wouldest not so quickly fall into\ndanger and mischief. It is good counsel that when fervour of spirit is\nkindled, thou shouldest meditate how it will be with thee when the\nlight is taken away. Which when it doth happen, remember that still the\nlight may return again, which I have taken away for a time for a\nwarning to thee, and also for mine own glory. Such a trial is often\nmore useful than if thou hadst always things prosperous according to\nthine own will.\n\n5. \u201cFor merits are not to be reckoned by this, that a man hath many\nvisions or consolations, or that he is skilled in the Scriptures, or\nthat he is placed in a high situation; but that he is grounded upon\ntrue humility and filled with divine charity, that he always purely and\nuprightly seeketh the honour of God, that he setteth not by himself,\nbut unfeignedly despiseth himself, and even rejoiceth to be despised\nand humbled by others more than to be honoured.\u201d\n\n(1) Jeremiah x. 23.\n\n\n\n\nCHAPTER VIII\n\nOf a low estimation of self in the sight of God\n\n\nI will speak unto my Lord who am but dust and ashes. If I count myself\nmore, behold Thou standest against me, and my iniquities bear true\ntestimony, and I cannot gainsay it. But if I abase myself, and bring\nmyself to nought, and shrink from all self-esteem, and grind myself to\ndust, which I am, Thy grace will be favourable unto me, and Thy light\nwill be near unto my heart; and all self-esteem, how little soever it\nbe, shall be swallowed up in the depths of my nothingness, and shall\nperish for ever. There Thou showest to me myself, what I am, what I\nwas, and whither I have come: so foolish was I and ignorant.(1) If I am\nleft to myself, behold I am nothing, I am all weakness; but if suddenly\nThou look upon me, immediately I am made strong, and filled with new\njoy. And it is great marvel that I am so suddenly lifted up, and so\ngraciously embraced by Thee, since I am always being carried to the\ndeep by my own weight.\n\n2. This is the doing of Thy love which freely goeth before me and\nsuccoureth me in so many necessities, which guardeth me also in great\ndangers and snatcheth me, as I may truly say, from innumerable evils.\nFor verily, by loving myself amiss, I lost myself, and by seeking and\nsincerely loving Thee alone, I found both myself and Thee, and through\nlove I have brought myself to yet deeper nothingness: because Thou, O\nmost sweet Lord, dealest with me beyond all merit, and above all which\nI dare ask or think.\n\n3. Blessed be Thou, O my God, because though I be unworthy of all Thy\nbenefits, Thy bountiful and infinite goodness never ceaseth to do good\neven to ingrates and to those who are turned far from Thee. Turn Thou\nus unto Thyself, that we may be grateful, humble, and godly, for Thou\nart our salvation, our courage, and our strength.\n\n(1) Psalm lxxiii. 22.\n\n\n\n\nCHAPTER IX\n\nThat all things are to be referred to God, as the final end\n\n\n\u201cMy Son, I must be thy Supreme and final end, if thou desirest to be\ntruly happy. Out of such purpose thy affection shall be purified, which\ntoo often is sinfully bent upon itself and upon created things. For if\nthou seekest thyself in any matter, straightway thou wilt fail within\nthyself and grow barren. Therefore refer everything to Me first of all,\nfor it is I who gave thee all. So look upon each blessing as flowing\nfrom the Supreme Good, and thus all things are to be attributed to Me\nas their source.\n\n2. \u201cFrom Me the humble and great, the poor and the rich, draw water as\nfrom a living fountain, and those who serve Me with a free and faithful\nspirit shall receive grace for grace. But he who will glory apart from\nMe, or will be delighted with any good which lieth in himself, shall\nnot be established in true joy, nor shall be enlarged in heart, but\nshall be greatly hindered and thrown into tribulation. Therefore thou\nmust not ascribe any good to thyself, nor look upon virtue as belonging\nto any man, but ascribe it all unto God, without whom man hath nothing.\nI gave all, I will receive all again, and with great strictness require\nI the giving of thanks.\n\n3. \u201cThis is the Truth, and by it the vanity of boasting is put to\nflight. And if heavenly grace and true charity shall enter into thee,\nthere shall be no envy, nor straitening of the heart, nor shall any\nself-love take possession of thee. For divine charity conquereth all\nthings, and enlargeth all the powers of the soul. If thou art truly\nwise, thou wilt rejoice in Me alone, thou wilt hope in Me alone; for\nthere is none good but one, that is God,(1) Who is to be praised above\nall things, and in all things to receive blessing.\u201d\n\n(1) Luke xviii. 19.\n\n\n\n\nCHAPTER X\n\nThat it is sweet to despise the world and to serve God\n\n\nNow will I speak again, O my Lord, and hold not my peace; I will say in\nthe ears of my God, my Lord, and my King, who is exalted above all, _Oh\nhow plentiful is Thy goodness which Thou hast laid up for them that\nfear Thee!_(1) But what art Thou to those who love Thee? What to those\nwho serve Thee with their whole heart? Truly unspeakable is the\nsweetness of the contemplation of Thee, which Thou bestowest upon those\nwho love Thee. In this most of all Thou hast showed me the sweetness of\nThy charity, that when I was not, Thou madest me, and when I wandered\nfar from Thee, Thou broughtest me back that I might serve Thee, and\ncommandedst me to love Thee.\n\n2. O Fountain of perpetual love, what shall I say concerning Thee? How\nshall I be unmindful of Thee, who didst vouchsafe to remember me, even\nafter I pined away and perished? Thou hast had mercy beyond all hope\nupon Thy servant, and hast showed Thy grace and friendship beyond all\ndeserving. What reward shall I render Thee for this Thy grace? For it\nis not given unto all to renounce this world and its affairs, and to\ntake up a religious life. For is it a great thing that I should serve\nThee, whom every creature ought to serve? It ought not to seem a great\nthing to me to serve Thee; but rather this appeareth to me a great and\nwonderful thing, that Thou vouchsafest to receive as Thy servant one so\npoor and unworthy, and to join him unto Thy chosen servants.\n\n3. Behold all things which I have are Thine, and with them I serve\nThee. And yet verily it is Thou who servest me, rather than I Thee.\nBehold the heaven and the earth which Thou hast created for the service\nof men; they are at Thy bidding, and perform daily whatsoever Thou dost\ncommand. Yea, and this is little; for Thou hast even ordained the\nAngels for the service of man. But it surpasseth even all these things,\nthat Thou Thyself didst vouchsafe to minister unto man, and didst\npromise that Thou wouldest give Thyself unto him.\n\n4. What shall I render unto Thee for all these Thy manifold mercies? Oh\nthat I were able to serve Thee all the days of my life! Oh that even\nfor one day I were enabled to do Thee service worthy of Thyself! For\nverily Thou art worthy of all service, all honour, and praise without\nend. Verily Thou art my God, and I am Thy poor servant, who am bound to\nserve Thee with all my strength, nor ought I ever to grow weary of Thy\npraise. This is my wish, this is my exceeding great desire, and\nwhatsoever is lacking to me, vouchsafe Thou to supply.\n\n5. It is great honour, great glory to serve Thee, and to despise all\nfor Thy sake. For they shall have great grace who of their own will\nshall submit themselves to Thy most holy service. They who for Thy love\nhave cast away every carnal delight shall find the sweetest consolation\nof the Holy Ghost. They who enter the narrow way of life for Thy Name\u2019s\nsake, and have put away all worldly cares, shall attain great liberty\nof spirit.\n\n6. Oh grateful and delightsome service of God, whereby man is made\ntruly free and holy! Oh sacred condition of the religious servant,\nwhich maketh man equal to the Angels, well-pleasing unto God, terrible\nto evil spirits, and acceptable to all faithful ones! Oh service to be\nembraced and ever desired, in which the highest good is promised, and\njoy is gained which shall remain for evermore!\n\n(1) Psalm xxxi. 19.\n\n\n\n\nCHAPTER XI\n\nThat the desires of the heart are to be examined and governed\n\n\n\u201cMy Son, thou hast still many things to learn, which thou hast not well\nlearned yet.\u201d\n\n2. What are they, Lord?\n\n3. \u201cTo place thy desire altogether in subjection to My good pleasure,\nand not to be a lover of thyself, but an earnest seeker of My will. Thy\ndesires often excite and urge thee forward; but consider with thyself\nwhether thou art not more moved for thine own objects than for My\nhonour. If it is Myself that thou seekest, thou shalt be well content\nwith whatsoever I shall ordain; but if any pursuit of thine own lieth\nhidden within thee, behold it is this which hindereth and weigheth thee\ndown.\n\n4. \u201cBeware, therefore, lest thou strive too earnestly after some desire\nwhich thou hast conceived, without taking counsel of Me; lest haply it\nrepent thee afterwards, and that displease thee which before pleased,\nand for which thou didst long as for a great good. For not every\naffection which seemeth good is to be forthwith followed; neither is\nevery opposite affection to be immediately avoided. Sometimes it is\nexpedient to use restraint even in good desires and wishes, lest\nthrough importunity thou fall into distraction of mind, lest through\nwant of discipline thou become a stumbling-block to others, or lest by\nthe resistance of others thou be suddenly disturbed and brought to\nconfusion.\n\n5. \u201cSometimes, indeed, it is needful to use violence, and manfully to\nstrive against the sensual appetite, and not to consider what the flesh\nmay or not will; but rather to strive after this, that it may become\nsubject, however unwillingly, to the spirit. And for so long it ought\nto be chastised and compelled to undergo slavery, even until it be\nready for all things, and learn to be contented with little, to be\ndelighted with things simple, and never to murmur at any\ninconvenience.\u201d\n\n\n\n\nCHAPTER XII\n\nOf the inward growth of patience, and of the struggle against evil\ndesires\n\n\nO Lord God, I see that patience is very necessary unto me; for many\nthings in this life fall out contrary. For howsoever I may have\ncontrived for my peace, my life cannot go on without strife and\ntrouble.\n\n2. \u201cThou speakest truly, My Son. For I will not that thou seek such a\npeace as is without trials, and knoweth no adversities; but rather that\nthou shouldest judge thyself to have found peace, when thou art tried\nwith manifold tribulations, and proved by many adversities. If thou\nshalt say that thou art not able to bear much, how then wilt thou\nsustain the fire hereafter? Of two evils we should always choose the\nless. Therefore, that thou mayest escape eternal torments hereafter,\nstrive on God\u2019s behalf to endure present evils bravely. Thinkest thou\nthat the children of this world suffer nought, or but little? Thou wilt\nnot find it so, even though thou find out the most prosperous.\n\n3. \u201c\u2018But,\u2019 thou wilt say, \u2018they have many delights, and they follow\ntheir own wills, and thus they bear lightly their tribulations.\u2019\n\n4. \u201cBe it so, grant that they have what they list; but how long,\nthinkest thou, will it last? Behold, like the smoke those who are rich\nin this world will pass away, and no record shall remain of their past\njoys. Yea, even while they yet live, they rest not without bitterness\nand weariness and fear. For from the very same thing wherein they find\ndelight, thence they oftentimes have the punishment of sorrow. Justly\nit befalleth them, that because out of measure they seek out and pursue\npleasures, they enjoy them not without confusion and bitterness. Oh how\nshort, how false, how inordinate and wicked are all these pleasures!\nYet because of their sottishness and blindness men do not understand;\nbut like brute beasts, for the sake of a little pleasure of this\ncorruptible life, they incur death of the soul. Thou therefore, my son,\ngo not after thy lusts, but refrain thyself from thine appetites.(1)\nDelight thou in the Lord, and He shall give thee thy heart\u2019s desire.(2)\n\n5. \u201cFor if thou wilt truly find delight, and be abundantly comforted of\nMe, behold in the contempt of all worldly things and in the avoidance\nof all worthless pleasures shall be thy blessing, and fulness of\nconsolation shall be given thee. And the more thou withdrawest thyself\nfrom all solace of creatures, the more sweet and powerful consolations\nshalt thou find. But at the first thou shalt not attain to them,\nwithout some sorrow and hard striving. Long-accustomed habit will\noppose, but it shall be overcome by better habit. The flesh will murmur\nagain and again, but will be restrained by fervour of spirit. The old\nserpent will urge and embitter thee, but will be put to flight by\nprayer; moreover, by useful labour his entrance will be greatly\nobstructed.\u201d\n\n(1) Ecclesiastes xviii. 30. (2) Psalm xxxvii. 4.\n\n\n\n\nCHAPTER XIII\n\nOf the obedience of one in lowly subjection after the example of Jesus\nChrist\n\n\n\u201cMy Son, he who striveth to withdraw himself from obedience,\nwithdraweth himself also from grace, and he who seeketh private\nadvantages, loseth those which are common unto all. If a man submit not\nfreely and willingly to one set over him, it is a sign that his flesh\nis not yet perfectly subject to himself, but often resisteth and\nmurmureth. Learn therefore quickly to submit thyself to him who is over\nthee, if thou seekest to bring thine own flesh into subjection. For the\noutward enemy is very quickly overcome if the inner man have not been\nlaid low. There is no more grievous and deadly enemy to the soul than\nthou art to thyself, if thou art not led by the Spirit. Thou must not\naltogether conceive contempt for thyself, if thou wilt prevail against\nflesh and blood. Because as yet thou inordinately lovest thyself,\ntherefore thou shrinkest from yielding thyself to the will of others.\n\n2. \u201cBut what great thing is it that thou, who art dust and nothingness,\nyieldest thyself to man for God\u2019s sake, when I, the Almighty and the\nMost High, who created all things out of nothing, subjected Myself to\nman for thy sake? I became the most humble and despised of men, that by\nMy humility thou mightest overcome thy pride. Learn to obey, O dust!\nLearn to humble thyself, O earth and clay, and to bow thyself beneath\nthe feet of all. Learn to crush thy passions, and to yield thyself in\nall subjection.\n\n3. \u201cBe zealous against thyself, nor suffer pride to live within thee,\nbut so show thyself subject and of no reputation, that all may be able\nto walk over thee, and tread thee down as the clay in the streets. What\nhast thou, O foolish man, of which to complain? What, O vile sinner,\ncanst thou answer those who speak against thee, seeing thou hast so\noften offended God, and many a time hast deserved hell? But Mine eye\nhath spared thee, because thy soul was precious in My sight; that thou\nmightest know My love, and mightest be thankful for My benefits; and\nthat thou mightest give thyself altogether to true subjection and\nhumility, and patiently bear the contempt which thou meritest.\u201d\n\n\n\n\nCHAPTER XIV\n\nOf meditation upon the hidden judgments of God, that we may not be\nlifted up because of our well-doing\n\n\nThou sendest forth Thy judgments against me, O Lord, and shakest all my\nbones with fear and trembling, and my soul trembleth exceedingly. I\nstand astonished, and remember that the heavens are not clean in thy\nsight.(1) If Thou chargest Thine angels with folly, and didst spare\nthem not, how shall it be unto me? Stars have fallen from heaven, and\nwhat shall I dare who am but dust? They whose works seemed to be\npraiseworthy, fell into the lowest depths, and they who did eat Angels\u2019\nfood, them have I seen delighted with the husks that the swine do eat.\n\n2. There is therefore no holiness, if Thou O Lord, withdraw Thine hand.\nNo wisdom profiteth, if Thou leave off to guide the helm. No strength\navaileth, if Thou cease to preserve. No purity is secure, if Thou\nprotect it not. No self-keeping availeth, if Thy holy watching be not\nthere. For when we are left alone we are swallowed up and perish, but\nwhen we are visited, we are raised up, and we live. For indeed we are\nunstable, but are made strong through Thee; we grow cold, but are\nrekindled by Thee.\n\n3. Oh, how humbly and abjectly must I reckon of myself, how must I\nweigh it as nothing, if I seem to have nothing good! Oh, how profoundly\nought I to submit myself to Thy unfathomable judgments, O Lord, when I\nfind myself nothing else save nothing, and again nothing! Oh weight\nunmeasurable, oh ocean which cannot be crossed over, where I find\nnothing of myself save nothing altogether! Where, then, is the\nhiding-place of glory, where the confidence begotten of virtue? All\nvain-glory is swallowed up in the depths of Thy judgments against me.\n\n4. What is all flesh in Thy sight? _For how shall the clay boast\nagainst Him that fashioned it?_(2) How can he be lifted up in vain\nspeech whose heart is subjected in truth to God? The whole world shall\nnot lift him up whom Truth hath subdued; nor shall he be moved by the\nmouth of all who praise him, who hath placed all his hope in God. For\nthey themselves who speak, behold, they are all nothing; for they shall\ncease with the sound of their words, but the truth of the Lord endureth\nfor ever.(3)\n\n(1) Job xv. 15. (2) Isaiah xxix. 16. (3) Psalm cxvii. 2.\n\n\n\n\nCHAPTER XV\n\nHow we must stand and speak, in everything that we desire\n\n\n\u201cMy Son, speak thou thus in every matter, \u2018Lord, if it please Thee, let\nthis come to pass. Lord, if this shall be for Thine honour, let it be\ndone in Thy Name. Lord, if thou see it good for me, and approve it as\nuseful, then grant me to use it for Thy honour. But if thou knowest\nthat it shall be hurtful unto me, and not profitable for the health of\nmy soul, take the desire away from me\u2019! For not every desire is from\nthe Holy Ghost, although it appear to a man right and good. It is\ndifficult to judge with certainty whether a good or an evil spirit move\nthee to desire this or that, or whether thou art moved by thine own\nspirit. Many have been deceived at the last, who seemed at the\nbeginning to be moved by a good spirit.\n\n2. \u201cTherefore, whatsoever seemeth to thee desirable, thou must always\ndesire and seek after it with the fear of God and humility of heart,\nand most of all, must altogether resign thyself, and commit all unto Me\nand say, \u2018Lord, thou knowest what is best; let this or that be,\naccording as Thou wilt. Give what Thou wilt, so much as Thou wilt, when\nThou wilt. Do with me as Thou knowest best, and as best shall please\nThee, and as shall be most to Thine honour. Place me where Thou wilt,\nand freely work Thy will with me in all things. I am in Thine hand, and\nturn me in my course. Behold, I am Thy servant, ready for all things;\nfor I desire to live not to myself but to Thee. Oh, that I might live\nworthily and perfectly.\u2019\u201d\n\nA PRAYER TO BE ENABLED TO DO GOD\u2019S WILL PERFECTLY\n\n\n3. Grant me Thy grace, most merciful Jesus, that it may be with me, and\nwork in me, and persevere with me, even unto the end. Grant that I may\never desire and wish whatsoever is most pleasing and dear unto Thee.\nLet Thy will be mine, and let my will alway follow Thine, and entirely\naccord with it. May I choose and reject whatsoever Thou dost; yea, let\nit be impossible for me to choose or reject except according to Thy\nwill.\n\n4. Grant that I may die to all worldly things, and for Thy sake love to\nbe despised and unknown in this world. Grant unto me, above all things\nthat I can desire, to rest in Thee, and that in Thee my heart may be at\npeace. Thou art the true peace of the heart, Thou alone its rest; apart\nfrom Thee all things are hard and unquiet. In Thee alone, the supreme\nand eternal God, _I will lay me down in peace and take my rest_.(1)\nAmen.\n\n(1) Psalm iv. 8.\n\n\n\n\nCHAPTER XVI\n\nThat true solace is to be sought in God alone\n\n\nWhatsoever I am able to desire or to think of for my solace, I look for\nit not here, but hereafter. For if I alone had all the solaces of this\nworld, and were able to enjoy all its delights, it is certain that they\ncould not endure long. Wherefore, O my soul, thou canst be fully\ncomforted and perfectly refreshed, only in God, the Comforter of the\npoor, and the lifter up of the humble. Wait but a little while, my\nsoul, wait for the Divine promise, and thou shalt have abundance of all\ngood things in heaven. If thou longest too inordinately for the things\nwhich are now, thou shalt lose those which are eternal and heavenly.\nLet temporal things be in the use, eternal things in the desire. Thou\ncanst not be satisfied with any temporal good, for thou wast not\ncreated for the enjoyment of these.\n\n2. Although thou hadst all the good things which ever were created, yet\ncouldst not thou be happy and blessed; all thy blessedness and thy\nfelicity lieth in God who created all things; not such felicity as\nseemeth good to the foolish lover of the world, but such as Christ\u2019s\ngood and faithful servants wait for, and as the spiritual and pure in\nheart sometimes taste, whose conversation is in heaven.(1) All human\nsolace is empty and short-lived; blessed and true is that solace which\nis felt inwardly, springing from the truth. The godly man everywhere\nbeareth about with him his own Comforter, Jesus, and saith unto Him:\n\u201cBe with me, Lord Jesus, always and everywhere. Let it be my comfort to\nbe able to give up cheerfully all human comfort. And if Thy consolation\nfail me, let Thy will and righteous approval be alway with me for the\nhighest comfort. _For Thou wilt not always be chiding, neither keepest\nThou Thine anger for ever_.\u201d(2)\n\n(1) Philippians iii. 20. (2) Psalm ciii. 9.\n\n\n\n\nCHAPTER XVII\n\nThat all care is to be cast upon God\n\n\n\u201cMy Son, suffer me to do with thee what I will; I know what is\nexpedient for thee. Thou thinkest as a man, in many things thou judgest\nas human affection persuadeth thee.\u201d\n\n2. Lord, what Thou sayest is true. Greater is Thy care for me than all\nthe care which I am able to take for myself. For too insecurely doth he\nstand who casteth not all his care upon Thee. Lord, so long as my will\nstandeth right and firm in Thee, do with me what Thou wilt, for\nwhatsoever Thou shalt do with me cannot be aught but good. Blessed be\nThou if Thou wilt leave me in darkness: blessed also be Thou if Thou\nwilt leave me in light. Blessed be Thou if Thou vouchsafe to comfort\nme, and always blessed be Thou if Thou cause me to be troubled.\n\n3. \u201cMy Son! even thus thou must stand if thou desirest to walk with Me.\nThou must be ready alike for suffering or rejoicing. Thou must be poor\nand needy as willingly as full and rich.\u201d\n\n4. Lord, I will willingly bear for Thee whatsoever Thou wilt have to\ncome upon me. Without choice I will receive from Thy hand good and\nevil, sweet and bitter, joy and sadness, and will give Thee thanks for\nall things which shall happen unto me. Keep me from all sin, and I will\nnot fear death nor hell. Only cast me not away for ever, nor blot me\nout of the book of life. Then no tribulation which shall come upon me\nshall do me hurt.\n\n\n\n\nCHAPTER XVIII\n\nThat temporal miseries are to be borne patiently after the example of\nChrist\n\n\n\u201cMy Son! I came down from heaven for thy salvation; I took upon Me thy\nmiseries not of necessity, but drawn by love that thou mightest learn\npatience and mightest bear temporal miseries without murmuring. For\nfrom the hour of My birth, until My death upon the Cross, I ceased not\nfrom bearing of sorrow; I had much lack of temporal things; I\noftentimes heard many reproaches against Myself; I gently bore\ncontradictions and hard words; I received ingratitude for benefits,\nblasphemies for My miracles, rebukes for My doctrine.\u201d\n\n2. Lord, because Thou wast patient in Thy life, herein most of all\nfulfilling the commandment of Thy Father, it is well that I, miserable\nsinner, should patiently bear myself according to Thy will, and as long\nas Thou wilt have it so, should bear about with me for my salvation,\nthe burden of this corruptible life. For although the present life\nseemeth burdensome, it is nevertheless already made very full of merit\nthrough Thy grace, and to those who are weak it becometh easier and\nbrighter through Thy example and the footsteps of Thy saints; but it is\nalso much more full of consolation than it was of old, under the old\nTestament, when the gate of heaven remained shut; and even the way to\nheaven seemed more obscure when so few cared to seek after the heavenly\nkingdom. But not even those who were then just and in the way of\nsalvation were able, before Thy Passion and the ransom of Thy holy\nDeath, to enter the kingdom of heaven.\n\n3. Oh what great thanks am I bound to give Thee, who hast vouchsafed to\nshow me and all faithful people the good and right way to Thine eternal\nkingdom, for Thy way is our way, and by holy patience we walk to Thee\nwho art our Crown. If Thou hadst not gone before and taught us, who\nwould care to follow? Oh, how far would they have gone backward if they\nhad not beheld Thy glorious example! Behold we are still lukewarm,\nthough we have heard of Thy many signs and discourses; what would\nbecome of us if we had not such a light to help us follow Thee?\n\n\n\n\nCHAPTER XIX\n\nOf bearing injuries, and who shall be approved as truly patient\n\n\n\u201cWhat sayest thou, My Son? Cease to complain; consider My suffering and\nthat of My saints. Thou hast not yet resisted unto blood.(1) It is\nlittle which thou sufferest in comparison with those who have suffered\nso many things, have been so strongly tempted, so grievously troubled,\nso manywise proved and tried. Thou oughtest therefore to call to mind\nthe more grievous sufferings of others that thou mightest bear thy\nlesser ones more easily, and if they seem not to thee little, see that\nit is not thy impatience which is the cause of this. But whether they\nbe little or whether they be great, study to bear them all with\npatience.\n\n2. \u201cSo far as thou settest thyself to bear patiently, so far thou dost\nwisely and art deserving of the more merit; thou shalt also bear the\nmore easily if thy mind and habit are carefully trained hereunto. And\nsay not \u2018I cannot bear these things from such a man, nor are things of\nthis kind to be borne by me, for he hath done me grievous harm and\nimputeth to me what I had never thought: but from another I will suffer\npatiently, such things as I see I ought to suffer.\u2019 Foolish is such a\nthought as this, for it considereth not the virtue of patience, nor by\nwhom that virtue is to be crowned, but it rather weigheth persons and\noffences against self.\n\n3. \u201cHe is not truly patient who will only suffer as far as seemeth\nright to himself and from whom he pleaseth. But the truly patient man\nconsidereth not by what man he is tried, whether by one above him, or\nby an equal or inferior, whether by a good and holy man, or a perverse\nand unworthy; but indifferently from every creature, whatsoever or how\noften soever adversity happeneth to him, he gratefully accepteth all\nfrom the hand of God and counteth it great gain: for with God nothing\nwhich is borne for His sake, however small, shall lose its reward.\n\n4. \u201cBe thou therefore ready for the fight if thou wilt have the\nvictory. Without striving thou canst not win the crown of patience; if\nthou wilt not suffer thou refusest to be crowned. But if thou desirest\nto be crowned, strive manfully, endure patiently. Without labour thou\ndrawest not near to rest, nor without fighting comest thou to victory.\u201d\n\n5. Make possible to me, O Lord, by grace what seemeth impossible to me\nby nature. Thou knowest how little I am able to bear, and how quickly I\nam cast down when a like adversity riseth up against me. Whatsoever\ntrial of tribulation may come to me, may it become unto me pleasing and\nacceptable, for to suffer and be vexed for Thy sake is exceeding\nhealthful to the soul.\n\n(1) Hebrews xii. 4.\n\n\n\n\nCHAPTER XX\n\nOf confession of our infirmity and of the miseries of this life\n\n\n_I will acknowledge my sin unto Thee;_(1) I will confess to Thee, Lord,\nmy infirmity. It is often a small thing which casteth me down and\nmaketh me sad. I resolve that I will act bravely, but when a little\ntemptation cometh, immediately I am in a great strait. Wonderfully\nsmall sometimes is the matter whence a grievous temptation cometh, and\nwhilst I imagine myself safe for a little space; when I am not\nconsidering, I find myself often almost overcome by a little puff of\nwind.\n\n2. Behold, therefore, O Lord, my humility and my frailty, which is\naltogether known to Thee. Be merciful unto me, and _draw me out of the\nmire that I sink not_,(2) lest I ever remain cast down. This is what\nfrequently throweth me backward and confoundeth me before Thee, that I\nam so liable to fall, so weak to resist my passions. And though their\nassault is not altogether according to my will, it is violent and\ngrievous, and it altogether wearieth me to live thus daily in conflict.\nHerein is my infirmity made known to me, that hateful fancies always\nrush in far more easily than they depart.\n\n3. Oh that Thou, most mighty God of Israel, Lover of all faithful\nsouls, wouldst look upon the labour and sorrow of Thy servant, and give\nhim help in all things whereunto he striveth. Strengthen me with\nheavenly fortitude, lest the old man, this miserable flesh, not being\nyet fully subdued to the spirit, prevail to rule over me; against which\nI ought to strive so long as I remain in this most miserable life. Oh\nwhat a life is this, where tribulations and miseries cease not, where\nall things are full of snares and of enemies, for when one tribulation\nor temptation goeth, another cometh, yea, while the former conflict is\nyet raging others come more in number and unexpected.\n\n4. And how can the life of man be loved, seeing that it hath so many\nbitter things, that it is subjected to so many calamities and miseries.\nHow can it be even called life, when it produces so many deaths and\nplagues? The world is often reproached because it is deceitful and\nvain, yet notwithstanding it is not easily given up, because the lusts\nof the flesh have too much rule over it. Some draw us to love, some to\nhate. The lust of the flesh, the lust of the eyes, and the pride of\nlife, these draw to love of the world; but the punishments and miseries\nwhich righteously follow these things, bring forth hatred of the world\nand weariness.\n\n5. But, alas! an evil desire conquereth a mind given to the world, and\nthinketh it happiness to be under the nettles(3) because it savoureth\nnot nor perceiveth the sweetness of God nor the inward gracefulness of\nvirtue. But they who perfectly despise the world and strive to live\nunto God in holy discipline, these are not ignorant of the divine\nsweetness promised to all who truly deny themselves and see clearly how\ngrievously the world erreth, and in how many ways it is deceived.\n\n(1) Psalm xxxii. 5. (2) Psalm lxix. 14. (3) Job xxx. 7.\n\n\n\n\nCHAPTER XXI\n\nThat we must rest in God above all goods and gifts\n\n\nAbove all things and in all things thou shalt rest alway in the Lord, O\nmy soul, for he himself is the eternal rest of the saints. Grant me,\nmost sweet and loving Jesus, to rest in Thee above every creature,\nabove all health and beauty, above all glory and honour, above all\npower and dignity, above all knowledge and skilfulness, above all\nriches and arts, above all joy and exultation, above all fame and\npraise, above all sweetness and consolation, above all hope and\npromise, above all merit and desire, above all gifts and rewards which\nThou canst give and pour forth, above all joy and jubilation which the\nmind is able to receive and feel; in a word, above Angels and\nArchangels and all the army of heaven, above all things visible and\ninvisible, and above everything which Thou, O my God, art not.\n\n2. For Thou, O Lord, my God, art best above all things; Thou only art\nthe Most High, Thou only the Almighty, Thou only the All-sufficient,\nand the Fulness of all things; Thou only the All-delightsome and the\nAll-comforting; Thou alone the altogether lovely and altogether loving;\nThou alone the Most Exalted and Most Glorious above all things; in Whom\nall things are, and were, and ever shall be, altogether and\nall-perfect. And thus it falleth short and is insufficient whatsoever\nThou givest to me without Thyself or whatsoever Thou revealest or dost\npromise concerning Thyself, whilst Thou art not seen or fully\npossessed: since verily my heart cannot truly rest nor be entirely\ncontent, except it rest in Thee, and go beyond all gifts and every\ncreature.\n\n3. O my most beloved Spouse, Jesus Christ, most holy lover of my soul,\nRuler of this whole Creation, who shall give me the wings of true\nliberty, that I may flee to Thee and find rest? Oh when shall it be\ngiven me to be open to receive Thee to the full, and to see how sweet\nThou art, O Lord my God? When shall I collect myself altogether in\nThee, that because of Thy love I may not feel myself at all, but may\nknow Thee only above every sense and measure, in measure not known to\nothers. But now I ofttimes groan, and bear my sad estate with sorrow;\nbecause many evils befall me in this vale of miseries which continually\ndisturb and fill me with sorrow, and encloud me, continually hinder and\nfill me with care, allure and entangle me, that I cannot have free\naccess to Thee, nor enjoy that sweet intercourse which is always near\nat hand to the blessed spirits. Let my deep sighing come before Thee,\nand my manifold desolation on the earth.\n\n4. O Jesus, Light of Eternal Glory, solace of the wandering soul,\nbefore Thee my mouth is without speech, and my silence speaketh to\nThee. How long will my Lord delay to come unto me? Let Him come unto\nme, His poor and humble one, and make me glad. Let Him put forth His\nhand, and deliver His holy one from every snare. Come, Oh come; for\nwithout Thee shall be no joyful day or hour, for Thou art my joy, and\nwithout Thee is my table empty. I am miserable, and in a manner\nimprisoned and loaded with fetters, until Thou refresh me by the light\nof Thy presence, and give me liberty, and show Thy loving countenance.\n\n5. Let others seek some other thing instead of Thee, whatsoever it\nshall please them; but for my part nothing else pleaseth or shall\nplease, save Thou, my God, my hope, my eternal salvation. I will not\nhold my peace, nor cease to implore, until Thy grace return, and until\nThou speak to me within.\n\n6. \u201cBehold, here I am! Behold, I come to thee, for thou didst call Me.\nThy tears and the longing of thy soul, thy humbleness and contrition of\nheart have inclined Me, and brought Me to thee.\u201d\n\n7. And I said Lord, I have called upon Thee, and I have longed to enjoy\nThee, being ready to reject everything for Thy sake. For Thou didst\nfirst move me to seek Thee. Therefore, blessed be Thou, O Lord, who has\nwrought this good work upon Thy servant, according to the multitude of\nThy mercy. What then hath Thy servant to say in Thy presence, save to\nhumble himself greatly before Thee, being alway mindful of his own\niniquity and vileness. For there is none like unto Thee in all marvels\nof heaven and earth. Excellent are Thy works, true are Thy judgments,\nand by Thy Providence are all things governed. Therefore praise and\nglory be unto Thee, O Wisdom of the Father, let my mouth and my soul\nand all created things praise and bless Thee together.\n\n\n\n\nCHAPTER XXII\n\nOf the recollection of God\u2019s manifold benefits\n\n\nOpen, O Lord, my heart in Thy law, and teach me to walk in the way of\nThy commandments. Grant me to understand Thy will and to be mindful of\nThy benefits, both general and special, with great reverence and\ndiligent meditation, that thus I may be able worthily to give Thee\nthanks. Yet I know and confess that I cannot render Thee due praises\nfor the least of Thy mercies. I am less than the least of all the good\nthings which Thou gavest me; and when I consider Thy majesty, my spirit\nfaileth because of the greatness thereof.\n\n2. All things which we have in the soul and in the body, and whatsoever\nthings we possess, whether outwardly or inwardly, naturally or\nsupernaturally, are Thy good gifts, and prove Thee, from whom we have\nreceived them all, to be good, gentle, and kind. Although one receiveth\nmany things, and another fewer, yet all are Thine, and without Thee not\neven the least thing can be possessed. He who hath received greater\ncannot boast that it is of his own merit, nor lift himself up above\nothers, nor contemn those beneath him; for he is the greater and the\nbetter who ascribeth least to himself, and in giving thanks is the\nhumbler and more devout; and he who holdeth himself to be viler than\nall, and judgeth himself to be the more unworthy, is the apter for\nreceiving greater things.\n\n3. But he who hath received fewer gifts, ought not to be cast down, nor\nto take it amiss, nor to envy him who is richer; but rather ought he to\nlook unto Thee, and to greatly extol Thy goodness, for Thou pourest\nforth Thy gifts so richly, so freely and largely, without respect of\npersons. All things come of Thee; therefore in all things shalt thou be\npraised. Thou knowest what is best to be given to each; and why this\nman hath less, and that more, is not for us but for Thee to understand,\nfor unto Thee each man\u2019s deservings are fully known.\n\n4. Wherefore, O Lord God, I reckon it even a great benefit, not to have\nmany things, whence praise and glory may appear outwardly, and after\nthe thought of men. For so it is that he who considereth his own\npoverty and vileness, ought not only to draw therefrom no grief or\nsorrow, or sadness of spirit, but rather comfort and cheerfulness;\nbecause Thou, Lord, hast chosen the poor and humble, and those who are\npoor in this world, to be Thy friends and acquaintance. So give all\nThine apostles witness whom Thou hast made princes in all lands. Yet\nthey had their conversation in this world blameless, so humble and\nmeek, without any malice or deceit, that they even rejoiced to suffer\nrebukes for Thy Name\u2019s sake,(1) and what things the world hateth, they\nembraced with great joy.\n\n5. Therefore ought nothing so much to rejoice him who loveth Thee and\nknoweth Thy benefits, as Thy will in him, and the good pleasure of\nThine eternal Providence, wherewith he ought to be so contented and\ncomforted, that he would as willingly be the least as any other would\nbe the greatest, as peaceable and contented in the lowest as in the\nhighest place, and as willingly held of small and low account and of no\nname or reputation as to be more honourable and greater in the world\nthan others. For Thy will and the love of Thine honour ought to go\nbefore all things, and to please and comfort him more, than all\nbenefits that are given or may be given to himself.\n\n(1) Acts v. 41.\n\n\n\n\nCHAPTER XXIII\n\nOf four things which bring great peace\n\n\n\u201cMy Son, now will I teach thee the way of peace and of true liberty.\u201d\n\n2. Do, O my Lord, as Thou sayest, for this is pleasing unto me to hear.\n\n3. \u201cStrive, My Son, to do another\u2019s will rather than thine own. Choose\nalways to have less rather than more. Seek always after the lowest\nplace, and to be subject to all. Wish always and pray that the will of\nGod be fulfilled in thee. Behold, such a man as this entereth into the\ninheritance of peace and quietness.\u201d\n\n4. O my Lord, this Thy short discourse hath in itself much of\nperfectness. It is short in words but full of meaning, and abundant in\nfruit. For if it were possible that I should fully keep it, disturbance\nwould not so easily arise within me. For as often as I feel myself\ndisquieted and weighed down, I find myself to have gone back from this\nteaching. But Thou, Who art Almighty, and always lovest progress in the\nsoul, vouchsafe more grace, that I may be enabled to fulfil Thy\nexhortation, and work out my salvation.\n\nA PRAYER AGAINST EVIL THOUGHTS\n\n\n5. O Lord my God, be not Thou far from me, my God, haste Thee to help\nme,(1) for many thoughts and great fears have risen up against me,\nafflicting my soul. How shall I pass through them unhurt? how shall I\nbreak through them?\n\n6. \u201cI,\u201d saith He, \u201cwill go before thee, and make the crooked places\nstraight.\u201d(2) I will open the prison doors, and reveal to thee the\nsecret places.\n\n7. Do, Lord, as Thou sayest; and let all evil thoughts fly away before\nThy face. This is my hope and my only comfort, to fly unto Thee in all\ntribulation, to hope in Thee, to call upon Thee from my heart and\npatiently wait for Thy loving kindness.\n\nA PRAYER FOR ENLIGHTENMENT OF THE MIND\n\n\n8. Enlighten me, Blessed Jesus, with the brightness of Thy inner light,\nand cast forth all darkness from the habitation of my heart. Restrain\nmy many wandering thoughts, and carry away the temptations which strive\nto do me hurt. Fight Thou mightily for me, and drive forth the evil\nbeasts, so call I alluring lusts, that peace may be within Thy walls\nand plenteousness of praise within Thy palaces,(3) even in my pure\nconscience. Command Thou the winds and the storms, say unto the sea,\n\u201cBe still,\u201d say unto the stormy wind, \u201cHold thy peace,\u201d so shall there\nbe a great calm.\n\n9. Oh send forth Thy light and Thy truth,(4) that they may shine upon\nthe earth; for I am but earth without form and void until Thou give me\nlight. Pour forth Thy grace from above; water my heart with the dew of\nheaven; give the waters of devotion to water the face of the earth, and\ncause it to bring forth good and perfect fruit. Lift up my mind which\nis oppressed with the weight of sins, and raise my whole desire to\nheavenly things; that having tasted the sweetness of the happiness\nwhich is from above, it may take no pleasure in thinking of things of\nearth.\n\n10. Draw me and deliver me from every unstable comfort of creatures,\nfor no created thing is able to satisfy my desire and to give me\ncomfort. Join me to Thyself by the inseparable bond of love, for Thou\nalone art sufficient to him that loveth Thee, and without Thee all\nthings are vain toys.\n\n(1) Psalm lxxi. 12. (2) Isaiah xlv. 2. (3) Psalm cxxii. 7. (4) Psalm\nxliii. 3.\n\n\n\n\nCHAPTER XXIV\n\nOf avoiding of curious inquiry into the life of another\n\n\n\u201cMy Son, be not curious, nor trouble thyself with vain cares. _What is\nthat to thee? Follow thou Me._(1) For what is it to thee whether a man\nbe this or that, or say or do thus or thus? Thou hast no need to answer\nfor others, but thou must give an answer for thyself. Why therefore\ndost thou entangle thyself? Behold, I know all men, and I behold all\nthings which are done under the sun; and I know how it standeth with\neach one, what he thinketh, what he willeth, and to what end his\nthoughts reach. All things therefore are to be committed to Me; watch\nthou thyself in godly peace, and leave him who is unquiet to be unquiet\nas he will. Whatsoever he shall do or say, shall come unto him, for he\ncannot deceive Me.\n\n2. \u201cTrouble not thyself about the shadow of a great name, nor about the\nfriendship of many, nor about the love of men towards thee. For these\nthings beget distraction and great sorrows of heart. My word should\nspeak freely unto thee, and I would reveal secrets, if only thou didst\ndiligently look for My appearing, and didst open unto Me the gates of\nthy heart. Be sober and watch unto prayer,(2) and humble thyself in all\nthings.\u201d\n\n(1) John xxi. 22. (2) 1 Peter iv. 7.\n\n\n\n\nCHAPTER XXV\n\nWherein firm peace of heart and true profit consist\n\n\n\u201cMy Son, I have said, Peace I leave with you, My peace I give unto you,\nnot as the world giveth give I unto you.(1) All men desire peace, but\nall do not care for the things which belong unto true peace. My peace\nis with the humble and lowly in heart. Thy peace shall be in much\npatience. If thou heardest Me, and didst follow My voice, thou\nshouldest enjoy much peace.\u201d\n\n2. What then shall I do, Lord?\n\n3. \u201cIn everything take heed to thyself what thou doest, and what thou\nsayest; and direct all thy purpose to this, that thou please Me alone,\nand desire or seek nothing apart from Me. But, moreover, judge nothing\nrashly concerning the words or deeds of others, nor meddle with matters\nwhich are not committed to thee; and it may be that thou shalt be\ndisturbed little or rarely. Yet never to feel any disquiet, nor to\nsuffer any pain of heart or body, this belongeth not to the present\nlife, but is the state of eternal rest. Therefore count not thyself to\nhave found true peace, if thou hast felt no grief; nor that then all is\nwell if thou hast no adversary; nor that this is perfect if all things\nfall out according to thy desire. Nor then reckon thyself to be\nanything great, or think that thou art specially beloved, if thou art\nin a state of great fervour and sweetness of spirit; for not by these\nthings is the true lover of virtue known, nor in them doth the profit\nand perfection of man consist.\u201d\n\n4. In what then, Lord?\n\n5. \u201cIn offering thyself with all thy heart to the Divine Will, in not\nseeking the things which are thine own, whether great or small, whether\ntemporal or eternal; so that thou remain with the same steady\ncountenance in giving of thanks between prosperity and adversity,\nweighing all things in an equal balance. If thou be so brave and\nlong-suffering in hope that when inward comfort is taken from thee,\nthou even prepare thy heart for the more endurance, and justify not\nthyself, as though thou oughtest not to suffer these heavy things, but\ndost justify Me in all things that I appoint, and dost bless My Holy\nName, then dost thou walk in the true and right way of peace, and shalt\nhave a sure hope that thou shalt again behold My face with joy. For if\nthou come to an utter contempt of thyself, know that then thou shalt\nenjoy abundance of peace, as much as is possible where thou art but a\nwayfaring man.\u201d\n\n(1) John xiv. 27.\n\n\n\n\nCHAPTER XXVI\n\nOf the exaltation of a free spirit, which humble prayer more deserveth\nthan doth frequent reading\n\n\nLord, this is the work of a perfect man, never to slacken his mind from\nattention to heavenly things, and among many cares to pass along as it\nwere without care, not after the manner of one indifferent, but rather\nwith the privilege of a free mind, cleaving to no creature with\ninordinate affection.\n\n2. I beseech Thee, my most merciful Lord God, preserve me from the\ncares of this life, lest I become too much entangled; from many\nnecessities of the body, lest I be taken captive by pleasure; from all\nobstacles of the spirit, lest I be broken and cast down with cares. I\nsay not from those things which the vanity of the world goeth about\nafter with all eagerness, but from those miseries, which by the\nuniversal curse of mortality weigh down and hold back the soul of thy\nservant in punishment, that it cannot enter into liberty of spirit, so\noften as it would.\n\n3. O my God, sweetness unspeakable, turn into bitterness all my fleshly\nconsolation, which draweth me away from the love of eternal things, and\nwickedly allureth toward itself by setting before me some present\ndelight. Let not, O my God, let not flesh and blood prevail over me,\nlet not the world and its short glory deceive me, let not the devil and\nhis craftiness supplant me. Give me courage to resist, patience to\nendure, constancy to persevere. Grant, in place of all consolations of\nthe world, the most sweet unction of Thy Spirit, and in place of carnal\nlove, pour into me the love of Thy Name.\n\n4. Behold, food and drink and clothing, and all the other needs\nappertaining to the support of the body, are burdensome to the devout\nspirit. Grant that I may use such things with moderation, and that I be\nnot entangled with inordinate affection for them. To cast away all\nthese things is not lawful, because nature must be sustained, but to\nrequire superfluities and things which merely minister delight, the\nholy law forbiddeth; for otherwise the flesh would wax insolent against\nthe spirit. In all these things, I beseech Thee, let Thy hand guide and\nteach me, that I in no way exceed.\n\n\n\n\nCHAPTER XXVII\n\nThat personal love greatly hindereth from the highest good\n\n\n\u201cMy Son, thou must give all for all, and be nothing of thine own. Know\nthou that the love of thyself is more hurtful to thee than anything in\nthe world. According to the love and inclination which thou hast,\neverything more or less cleaveth to thee. If thy love be pure, sincere,\nwell-regulated, thou shalt not be in captivity to anything. Do not\ncovet what thou mayest not have; do not have what is able to hinder\nthee, and to rob thee of inward liberty. It is wonderful that thou\ncommittest not thyself to Me from the very bottom of thy heart, with\nall things which thou canst desire or have.\n\n2. \u201cWhy art thou consumed with vain sorrow? Why art thou wearied with\nsuperfluous cares? Stand thou by My good pleasure, and thou shalt\nsuffer no loss. If thou seekest after this or that, and wilt be here or\nthere, according to thine own advantage or the fulfilling of thine own\npleasure, thou shalt never be in quiet, nor free from care, because in\neverything somewhat will be found lacking, and everywhere there will be\nsomebody who opposeth thee.\n\n3. \u201cTherefore it is not gaining or multiplying of this thing or that\nwhich advantageth thee, but rather the despising it and cutting it by\nthe root out of thy heart; which thou must not only understand of money\nand riches, but of the desire after honour and vain praise, things\nwhich all pass away with the world. The place availeth little if the\nspirit of devotion is wanting; nor shall that peace stand long which is\nsought from abroad, if the state of thy heart is without the true\nfoundation, that is, if it abide not in Me. Thou mayest change, but\nthou canst not better thyself; for when occasion ariseth and is\naccepted thou shalt find what thou didst fly from, yea more.\u201d\n\nA PRAYER FOR CLEANSING OF THE HEART AND FOR HEAVENLY WISDOM\n\n\n4. Strengthen me, O God, by the grace of Thy Holy Spirit. Give me\nvirtue to be strengthened with might in the inner man, and to free my\nheart from all fruitless care and trouble, and that I be not drawn away\nby various desires after any things whatsoever, whether of little value\nor great, but that I may look upon all as passing away, and myself as\npassing away with them; because there is no profit under the sun, and\nall is vanity and vexation of spirit.(1) Oh how wise is he that\nconsidereth thus!\n\n5. Give me, O Lord, heavenly wisdom, that I may learn to seek Thee\nabove all things and to find Thee; to relish Thee above all things and\nto love Thee; and to understand all other things, even as they are,\naccording to the order of Thy wisdom. Grant me prudently to avoid the\nflatterer, and patiently to bear with him that opposeth me; for this is\ngreat wisdom, not to be carried by every wind of words, nor to give ear\nto the wicked flattering Siren; for thus do we go safely on in the way\nwe have begun.\n\n(1) Ecclesiastes ii. 11.\n\n\n\n\nCHAPTER XXVIII\n\nAgainst the tongues of detractors\n\n\n\u201cMy Son, take it not sadly to heart, if any think ill of thee, and say\nof thee what thou art unwilling to hear. Thou oughtest to think worse\nof thyself, and to believe no man weaker than thyself. If thou walkest\ninwardly, thou wilt not weigh flying words above their value. It is no\nsmall prudence to keep silence in an evil time and to turn inwardly\nunto Me, and not to be troubled by human judgment.\n\n2. \u201cLet not thy peace depend upon the word of men; for whether they\njudge well or ill of thee, thou art not therefore any other man than\nthyself. Where is true peace or true glory? Is it not in Me? And he who\nseeketh not to please men, nor feareth to displease, shall enjoy\nabundant peace. From inordinate love and vain fear ariseth all\ndisquietude of heart, and all distraction of the senses.\u201d\n\n\n\n\nCHAPTER XXIX\n\nHow when tribulation cometh we must call upon and bless God\n\n\nBlessed be thy name, O Lord, for evermore, who hast willed this\ntemptation and trouble to come upon me. I cannot escape it, but have\nneed to flee unto Thee, that Thou mayest succour me and turn it unto me\nfor good. Lord, now am I in tribulation, and it is not well within my\nheart, but I am sore vexed by the suffering which lieth upon me. And\nnow, O dear Father, what shall I say? I am taken among the snares. Save\nme from this hour, but for this cause came I unto this hour,(1) that\nThou mightest be glorified when I am deeply humbled and am delivered\nthrough Thee. Let it be Thy pleasure to deliver me;(2) for what can I\ndo who am poor, and without Thee whither shall I go? Give patience this\ntime also. Help me, O Lord my God, and I will not fear how much soever\nI be weighed down.\n\n2. And now amid these things what shall I say? Lord, Thy will be done.\nI have well deserved to be troubled and weighed down. Therefore I ought\nto bear, would that it be with patience, until the tempest be overpast\nand comfort return. Yet is Thine omnipotent arm able also to take this\ntemptation away from me, and to lessen its power that I fall not\nutterly under it, even as many a time past thou has helped me, O God,\nmy merciful God. And as much as this deliverance is difficult to me, so\nmuch is it easy to Thee, O right hand of the most Highest.\n\n(1) John xii. 27. (2) Psalm xl. 16.\n\n\n\n\nCHAPTER XXX\n\nOf seeking divine help, and the confidence of obtaining grace\n\n\n\u201cMy Son, I the Lord am a stronghold in the day of trouble.(1) Come unto\nMe, when it is not well with thee.\n\n\u201cThis it is which chiefly hindereth heavenly consolation, that thou too\nslowly betakest thyself unto prayer. For before thou earnestly seekest\nunto Me, thou dost first seek after many means of comfort, and\nrefresheth thyself in outward things: so it cometh to pass that all\nthings profit thee but little until thou learn that it is I who deliver\nthose who trust in Me; neither beside Me is there any strong help, nor\nprofitable counsel, nor enduring remedy. But now, recovering courage\nafter the tempest, grow thou strong in the light of My mercies, for I\nam nigh, saith the Lord, that I may restore all things not only as they\nwere at the first, but also abundantly and one upon another.\n\n2. \u201cFor is anything too hard for Me, or shall I be like unto one who\nsaith and doeth not? Where is thy faith? Stand fast and with\nperseverance. Be long-suffering and strong. Consolation will come unto\nthee in its due season. Wait for Me; yea, wait; I will come and heal\nthee. It is temptation which vexeth thee, and a vain fear which\nterrifieth thee. What doth care about future events bring thee, save\nsorrow upon sorrow? Sufficient for the day is the evil thereof.(2) It\nis vain and useless to be disturbed or lifted up about future things\nwhich perhaps will never come.\n\n3. \u201cBut it is the nature of man to be deceived by fancies of this sort,\nand it is a sign of a mind which is still weak to be so easily drawn\naway at the suggestion of the enemy. For he careth not whether he\ndeceive and beguile by true means or false; whether he throw thee down\nby the love of the present or fear of the future. Therefore let not thy\nheart be troubled, neither let it be afraid. Believe in Me, and put thy\ntrust in My mercy.(3) When thou thinkest thyself far removed from Me, I\nam often the nearer. When thou reckonest that almost all is lost, then\noften is greater opportunity of gain at hand. All is not lost when\nsomething goeth contrary to thy wishes. Thou oughtest not to judge\naccording to present feeling, nor so to take or give way to any grief\nwhich befalleth thee, as if all hope of escape were taken away.\n\n4. \u201cThink not thyself totally abandoned, although for the time I have\nsent to thee some tribulation, or have even withdrawn some cherished\nconsolation; for this is the way to the Kingdom of Heaven. And without\ndoubt it is better for thee and for all My other servants, that ye\nshould be proved by adversities, than that ye should have all things as\nye would. I know thy hidden thoughts: and that it is very needful for\nthy soul\u2019s health that sometimes thou be left without relish, lest\nperchance thou be lifted up by prosperity, and desirous to please\nthyself in that which thou art not. What I have given I am able to take\naway, and to restore again at My good pleasure.\n\n5. \u201cWhen I shall have given, it is Mine; when I shall have taken away,\nI have not taken what is thine; for every good gift and every perfect\ngift(4) is from me. If I shall have sent upon thee grief or any\nvexation, be not angry, nor let thy heart be sad; I am able quickly to\nlift thee up and to change every burden into joy. But I am just and\ngreatly to be praised, when I do thus unto thee.\n\n6. \u201cIf thou rightly consider, and look upon it with truth, thou\noughtest never to be so sadly cast down because of adversity, but\nrather shouldst rejoice and give thanks; yea, verily to count it the\nhighest joy that I afflict thee with sorrows and spare thee not. As My\nFather hath loved Me, so love I you;(5) thus have I spoken unto My\nbeloved disciples: whom I sent forth not unto worldly joys, but to\ngreat strivings; not unto honours, but unto contempt; not unto ease,\nbut to labours; not unto rest, but to bring forth much fruit with\npatience. My son, remember these words.\u201d\n\n(1) Nahum i. 7. (2) Matthew vi. 34. (3) John xiv. 27; Psalm xiii. 5.\n(4) James i. 17. (5) John xv. 9.\n\n\n\n\nCHAPTER XXXI\n\nOf the neglect of every creature, that the Creator may be found\n\n\nO Lord, I still need more grace, if I would arrive where neither man\nnor any other creature may hinder me. For so long as anything keepeth\nme back, I cannot freely fly unto Thee. He desired eagerly thus to fly,\nwho cried, saying, Oh that I had wings like a dove, for then would I\nflee away and be at rest. What is more peaceful than the single eye?\nAnd what more free than he that desireth nothing upon earth? Therefore\nmust a man rise above every creature, and perfectly forsake himself,\nand with abstracted mind to stand and behold that Thou, the Creator of\nall things, hast among Thy creatures nothing like unto Thyself. And\nexcept a man be freed from all creatures, he will not be able to reach\nfreely after Divine things. Therefore few are found who give themselves\nto contemplation, because few know how to separate themselves entirely\nfrom perishing and created things.\n\n2. For this much grace is necessary, which may lift up the soul and\nraise it above itself. And except a man be lifted up in the spirit, and\nfreed from all creatures, and altogether united to God, whatsoever he\nknoweth, whatsoever even he hath, it mattereth but little. He who\nesteemeth anything great save the one only incomprehensible, eternal,\ngood, shall long time be little and lie low. For whatsoever is not God\nis nothing, and ought to be counted for nothing. Great is the\ndifference between a godly man, illuminated with wisdom, and a scholar\nlearned in knowledge and given to books. Far nobler is that doctrine\nwhich floweth down from the divine fulness above, than that which is\nacquired laboriously by human study.\n\n3. Many are found who desire contemplation, but they do not strive to\npractice those things which are required thereunto. It is also a great\nimpediment, that much is made of symbols and external signs, and too\nlittle of thorough mortification. I know not how it is, and by what\nspirit we are led, and what we who would be deemed spiritual are aiming\nat, that we give so great labour and so eager solicitude for transitory\nand worthless things, and scarcely ever gather our senses together to\nthink at all of our inward condition.\n\n4. Ah, me! Forthwith after a little recollection we rush out of doors,\nand do not subject our actions to a strict examination. Where our\naffections are set we take no heed, and we weep not that all things\nbelonging to us are so defiled. For because all flesh had corrupted\nitself upon the earth, the great deluge came. Since therefore our\ninmost affections are very corrupt, it followeth of necessity that our\nactions also are corrupt, being the index of a deficient inward\nstrength. Out of a pure heart proceedeth the fruit of good living.\n\n5. We demand, how much a man hath done; but from how much virtue he\nacted, is not so narrowly considered. We ask if he be strong, rich,\nhandsome, clever, whether he is a good writer, good singer, good\nworkman; but how poor he may be in spirit, how patient and gentle, how\ndevout and meditative, on these things many are silent. Nature looketh\nupon the outward appearance of a man, grace turneth its thought to the\nheart. The former frequently judgeth amiss; the latter trusteth in God,\nthat it may not be deceived.\n\n\n\n\nCHAPTER XXXII\n\nOf self-denial and the casting away all selfishness\n\n\n\u201cMy Son, thou canst not possess perfect liberty unless thou altogether\ndeny thyself. All they are enslaved who are possessors of riches, they\nwho love themselves, the selfish, the curious, the restless; those who\never seek after soft things, and not after the things of Jesus Christ;\nthose who continually plan and devise that which will not stand. For\nwhatsoever cometh not of God shall perish. Hold fast the short and\ncomplete saying, \u2018Renounce all things, and thou shalt find all things;\ngive up thy lust, and thou shalt find rest.\u2019 Dwell upon this in thy\nmind, and when thou art full of it, thou shalt understand all things.\u201d\n\n2. O Lord, this is not the work of a day, nor children\u2019s play; verily\nin this short saying is enclosed all the perfection of the religious.\n\n3. \u201cMy son, thou oughtest not to be turned aside, nor immediately cast\ndown, because thou hast heard the way of the perfect. Rather oughtest\nthou to be provoked to higher aims, and at the least to long after the\ndesire thereof. Oh that it were so with thee, and that thou hadst come\nto this, that thou wert not a lover of thine own self, but wert ready\nalways to My nod, and to his whom I have placed over thee as thy\nfather. Then shouldest thou please Me exceedingly, and all thy life\nshould go on in joy and peace. Thou hast still many things to renounce,\nwhich if thou resign not utterly to Me, thou shalt not gain what thou\nseekest. I counsel thee to buy of Me gold tried in the fire, that thou\nmayest be rich,(1) that is heavenly wisdom, which despiseth all base\nthings. Put away from thee earthly wisdom, and all pleasure, whether\ncommon to men, or thine own.\n\n4. \u201cI tell thee that thou must buy vile things with those which are\ncostly and great in the esteem of men. For wonderfully vile and small,\nand almost given up to forgetfulness, doth true heavenly wisdom appear,\nwhich thinketh not high things of itself, nor seeketh to be magnified\nupon the earth; many honour it with their lips, but in heart are far\nfrom it; it is indeed the precious pearl, which is hidden from many.\u201d\n\n(1) Revelation iii. 18.\n\n\n\n\nCHAPTER XXXIII\n\nOf instability of the heart, and of directing the aim towards God\n\n\n\u201cMy Son, trust not thy feeling, for that which is now will be quickly\nchanged into somewhat else. As long as thou livest thou art subject to\nchange, howsoever unwilling; so that thou art found now joyful, now\nsad; now at peace, now disquieted; now devout, now indevout; now\nstudious, now careless; now sad, now cheerful. But the wise man, and he\nwho is truly learned in spirit, standeth above these changeable things,\nattentive not to what he may feel in himself, or from what quarter the\nwind may blow, but that the whole intent of his mind may carry him on\nto the due and much-desired end. For thus will he be able to remain one\nand the same and unshaken, the single eye of his desire being\nsteadfastly fixed, through the manifold changes of the world, upon Me.\n\n2. \u201cBut according as the eye of intention be the more pure, even so\nwill a man make his way steadfastly through the manifold storms. But in\nmany the eye of pure intention waxeth dim; for it quickly resteth\nitself upon anything pleasant which occurreth, and rarely is any man\nfound altogether free from the blemish of self-seeking. So the Jews of\nold came to Bethany, to the house of Martha and Mary, that they might\nsee not Jesus, but Lazarus, whom he had raised from the dead.(1)\nTherefore must the eye of the intention be cleansed, that it may be\nsingle and right, and above all things which come in its way, may be\ndirected unto Me.\u201d\n\n(1) John xii. 9.\n\n\n\n\nCHAPTER XXXIV\n\nThat to him who loveth God is sweet above all things and in all things\n\n\nBehold, God is mine, and all things are mine! What will I more, and\nwhat more happy thing can I desire? O delightsome and sweet world! that\nis, to him that loveth the Word, not the world, neither the things that\nare in the world.(1) My God, my all! To him that understandeth, that\nword sufficeth, and to repeat it often is pleasing to him that loveth\nit. When Thou art present all things are pleasant; when Thou art\nabsent, all things are wearisome. Thou makest the heart to be at rest,\ngivest it deep peace and festal joy. Thou makest it to think rightly in\nevery matter, and in every matter to give Thee praise; neither can\nanything please long without Thee but if it would be pleasant and of\nsweet savour, Thy grace must be there, and it is Thy wisdom which must\ngive unto it a sweet savour.\n\n2. To him who tasteth Thee, what can be distasteful? And to him who\ntasteth Thee not, what is there which can make him joyous? But the\nworldly wise, and they who enjoy the flesh, these fail in Thy wisdom;\nfor in the wisdom of the world is found utter vanity, and to be\ncarnally minded is death. But they who follow after Thee through\ncontempt of worldly things, and mortification of the flesh, are found\nto be truly wise because they are carried from vanity to verity, from\nthe flesh to the spirit. They taste that the Lord is good, and\nwhatsoever good they find in creatures, they count it all unto the\npraise of the Creator. Unlike, yea, very unlike is the enjoyment of the\nCreator to enjoyment of the Creature, the enjoyment of eternity and of\ntime, of light uncreated and of light reflected.\n\n3. O Light everlasting, surpassing all created lights, dart down Thy\nray from on high which shall pierce the inmost depths of my heart. Give\npurity, joy, clearness, life to my spirit that with all its powers it\nmay cleave unto Thee with rapture passing man\u2019s understanding. Oh when\nshall that blessed and longed-for time come when Thou shalt satisfy me\nwith Thy presence, and be unto me All in all? So long as this is\ndelayed, my joy shall not be full. Still, ah me! the old man liveth in\nme: he is not yet all crucified, not yet quite dead; still he lusteth\nfiercely against the spirit, wageth inward wars, nor suffereth the\nsoul\u2019s kingdom to be in peace.\n\n4. But Thou who rulest the raging of the sea, and stillest the waves\nthereof when they arise, rise up and help me. Scatter the people that\ndelight in war.(2) Destroy them by Thy power. Show forth, I beseech\nThee, Thy might, and let Thy right hand be glorified, for I have no\nhope, no refuge, save in Thee, O Lord my God.\n\n(1) 1 John ii. 15. (2) Psalm lxviii. 30.\n\n\n\n\nCHAPTER XXXV\n\nThat there is no security against temptation in this life\n\n\n\u201cMy Son, thou art never secure in this life, but thy spiritual armour\nwill always be needful for thee as long as thou livest. Thou dwellest\namong foes, and art attacked on the right hand and on the left. If\ntherefore thou use not on all sides the shield of patience, thou wilt\nnot remain long unwounded. Above all, if thou keep not thy heart fixed\nupon Me with steadfast purpose to bear all things for My sake, thou\nshalt not be able to bear the fierceness of the attack, nor to attain\nto the victory of the blessed. Therefore must thou struggle bravely all\nthy life through, and put forth a strong hand against those things\nwhich oppose thee. For to him that overcometh is the hidden manna\ngiven,(1) but great misery is reserved for the slothful.\n\n2. \u201cIf thou seek rest in this life, how then wilt thou attain unto the\nrest which is eternal? Set not thyself to attain much rest, but much\npatience. Seek the true peace, not in earth but in heaven, not in man\nnor in any created thing, but in God alone. For the love of God thou\nmust willingly undergo all things, whether labours or sorrows,\ntemptations, vexations, anxieties, necessities, infirmities, injuries,\ngainsayings, rebukes, humiliations, confusions, corrections,\ndespisings; these things help unto virtue, these things prove the\nscholar of Christ; these things fashion the heavenly crown. I will give\nthee an eternal reward for short labour, and infinite glory for\ntransient shame.\n\n3. \u201cThinkest thou that thou shalt always have spiritual consolations at\nthy will? My Saints had never such, but instead thereof manifold\ngriefs, and divers temptations, and heavy desolations. But patiently\nthey bore themselves in all, and trusted in God more than in\nthemselves, knowing that the sufferings of this present time are not\nworthy to be compared with the glory which shall be revealed in us.(2)\nWouldst thou have that immediately which many have hardly attained unto\nafter many tears and hard labours? Wait for the Lord, quit thyself like\na man and be strong; be not faint-hearted, nor go aside from Me, but\nconstantly devote thy body and soul to the glory of God. I will reward\nthee plenteously, I will be with thee in trouble.\u201d(3)\n\n(1) Revelation ii. 17. (2) Romans viii. 17. (3) Psalm xci. 15.\n\n\n\n\nCHAPTER XXXVI\n\nAgainst vain judgments of men\n\n\n\u201cMy Son, anchor thy soul firmly upon God, and fear not man\u2019s judgment,\nwhen conscience pronounceth thee pious and innocent. It is good and\nblessed thus to suffer; nor will it be grievous to the heart which is\nhumble, and which trusteth in God more than in itself. Many men have\nmany opinions, and therefore little trust is to be placed in them. But\nmoreover it is impossible to please all. Although Paul studied to\nplease all men in the Lord, and to become all things to all men,(1) yet\nnevertheless with him it was a very small thing that he should be\njudged by man\u2019s judgment.\u201d(2)\n\n2. He laboured abundantly, as much as in him lay, for the building up\nand the salvation of others; but he could not avoid being sometimes\njudged and despised by others. Therefore he committed all to God, who\nknew all, and by patience and humility defended himself against evil\nspeakers, or foolish and false thinkers, and those who accused him\naccording to their pleasure. Nevertheless, from time to time he\nreplied, lest his silence should become a stumbling-block to those who\nwere weak.\n\n3. \u201cWho art thou, that thou shouldst be afraid of a man that shall die?\nTo-day he is, and to-morrow his place is not found. Fear God and thou\nshalt not quail before the terrors of men. What can any man do against\nthee by words or deeds? He hurteth himself more than thee, nor shall he\nescape the judgment of God, whosoever he may be. Have thou God before\nthine eyes, and do not contend with fretful words. And if for the\npresent thou seem to give way, and to suffer confusion which thou hast\nnot deserved, be not angry at this, nor by impatience diminish thy\nreward; but rather look up to Me in heaven, for I am able to deliver\nthee from all confusion and hurt, and to render to every man according\nto his works.\u201d\n\n(1) 1 Corinthians ix. 22. (2) 1 Corinthians iv. 3.\n\n\n\n\nCHAPTER XXXVII\n\nOf pure and entire resignation of self, for the obtaining liberty of\nheart\n\n\n\u201cMy Son, lose thyself and thou shalt find Me. Stand still without all\nchoosing and all thought of self, and thou shalt ever be a gainer. For\nmore grace shall be added to thee, as soon as thou resignest thyself,\nand so long as thou dost not turn back to take thyself again.\u201d\n\n2. O Lord, how often shall I resign myself, and in what things shall I\nlose myself?\n\n3. \u201cAlways; every hour: in that which is little, and in that which is\ngreat. I make no exception, but will that thou be found naked in all\nthings. Otherwise how canst thou be Mine and I thine, unless thou be\ninwardly and outwardly free from every will of thine own? The sooner\nthou dost this, the better shall it be with thee; and the more fully\nand sincerely, the more thou shalt please Me, and the more abundantly\nshalt thou be rewarded.\n\n4. \u201cSome resign themselves, but with certain reservations, for they do\nnot fully trust in God, therefore they think that they have some\nprovision to make for themselves. Some again at first offer everything;\nbut afterwards being pressed by temptation they return to their own\ndevices, and thus make no progress in virtue. They will not attain to\nthe true liberty of a pure heart, nor to the grace of My sweet\ncompanionship, unless they first entirely resign themselves and daily\noffer themselves up as a sacrifice; without this the union which\nbringeth forth fruit standeth not nor will stand.\n\n5. \u201cMany a time I have said unto thee, and now say again, Give thyself\nup, resign thyself, and thou shalt have great inward peace. Give all\nfor all; demand nothing, ask nothing in return; stand simply and with\nno hesitation in Me, and thou shalt possess Me. Thou shalt have liberty\nof heart, and the darkness shall not overwhelm thee. For this strive\nthou, pray for it, long after it, that thou mayest be delivered from\nall possession of thyself, and nakedly follow Jesus who was made naked\nfor thee; mayest die unto thyself and live eternally to Me. Then shall\nall vain fancies disappear, all evil disturbings, and superfluous\ncares. Then also shall immoderate fear depart from thee, and inordinate\nlove shall die.\u201d\n\n\n\n\nCHAPTER XXXVIII\n\nOf a good government in external things, and of having recourse to God\nin dangers\n\n\n\u201cMy Son, for this thou must diligently make thy endeavour, that in\nevery place and outward action or occupation thou mayest be free\nwithin, and have power over thyself; and that all things be under thee,\nnot thou under them; that thou be master and ruler of thy actions, not\na slave or hireling, but rather a free and true Hebrew, entering into\nthe lot and the liberty of the children of God, who stand above the\npresent and look upon the eternal, who with the left eye behold things\ntransitory, and with the right things heavenly; whom temporal things\ndraw not to cleave unto, but who rather draw temporal things to do them\ngood service, even as they were ordained of God to do, and appointed by\nthe Master Workman, who hath left nought in His creation without aim\nand end.\n\n2. \u201cAnd if in any chance of life thou stand not in outward appearances,\nnor judgest things which are seen and heard by the fleshly sense, but\nstraightway in every cause enterest with Moses into the tabernacle to\nask counsel of God; thou shalt hear a divine response and come forth\ninstructed concerning many things that are and shall be. For always\nMoses had recourse to the tabernacle for the solving of all doubts and\nquestionings; and fled to the help of prayer to be delivered from the\ndangers and evil deeds of men. Thus also oughtest thou to fly to the\nsecret chamber of thy heart, and earnestly implore the divine succour.\nFor this cause we read that Joshua and the children of Israel were\ndeceived by the Gibeonites, that they asked not counsel at the mouth of\nthe Lord,(1) but being too ready to listen to fair speeches, were\ndeceived by pretended piety.\u201d\n\n(1) Joshua ix. 14.\n\n\n\n\nCHAPTER XXXIX\n\nThat man must not be immersed in business\n\n\n\u201cMy Son, always commit thy cause to Me; I will dispose it aright in due\ntime. Wait for My arrangement of it, and then thou shalt find it for\nthy profit.\u201d\n\n2. O Lord, right freely I commit all things to Thee; for my planning\ncan profit but little. Oh that I did not dwell so much on future\nevents, but could offer myself altogether to Thy pleasures without\ndelay.\n\n3. \u201cMy Son, a man often striveth vehemently after somewhat which he\ndesireth; but when he hath obtained it he beginneth to be of another\nmind, because his affections towards it are not lasting, but rather\nrush on from one thing to another. Therefore it is not really a small\nthing, when in small things we resist self.\u201d\n\n4. The true progress of man lieth in self-denial, and a man who denieth\nhimself is free and safe. But the old enemy, opposer of all good\nthings, ceaseth not from temptation; but day and night setteth his\nwicked snares, if haply he may be able to entrap the unwary. Watch and\npray, saith the Lord, lest ye enter into temptation.(1)\n\n(1) Matthew xxvi. 41.\n\n\n\n\nCHAPTER XL\n\nThat man hath no good in himself, and nothing whereof to glory\n\n\nLord, what is man that Thou art mindful of him, or the son of man that\nThou visitest him?(1) What hath man deserved, that Thou shouldest\nbestow thy favour upon him? Lord, what cause can I have of complaint,\nif Thou forsake me? Or what can I justly allege, if Thou refuse to hear\nmy petition? Of a truth, this I may truly think and say, Lord, I am\nnothing, I have nothing that is good of myself, but I fall short in all\nthings, and ever tend unto nothing. And unless I am helped by Thee and\ninwardly supported, I become altogether lukewarm and reckless.\n\n2. But Thou, O Lord, art always the same, and endurest for ever, always\ngood, righteous, and holy; doing all things well, righteously, and\nholily, and disposing all in Thy wisdom. But I who am more ready to go\nforward than backward, never continue in one stay, because changes\nsevenfold pass over me. Yet it quickly becometh better when it so\npleaseth Thee, and Thou puttest forth Thy hand to help me; because Thou\nalone canst aid without help of man, and canst so strengthen me that my\ncountenance shall be no more changed, but my heart shall be turned to\nThee, and rest in Thee alone.\n\n3. Wherefore, if I but knew well how to reject all human consolations,\nwhether for the sake of gaining devotion, or because of the necessity\nby which I was compelled to seek Thee, seeing there is no man who can\ncomfort me; then could I worthily trust in Thy grace, and rejoice in\nthe gift of new consolation.\n\n4. Thanks be to Thee, from whom all cometh, whensoever it goeth well\nwith me! But I am vanity and nothing in Thy sight, a man inconstant and\nweak. What then have I whereof to glory, or why do I long to be held in\nhonour? Is it not for nought? This also is utterly vain. Verily vain\nglory is an evil plague, the greatest of vanities, because it draweth\nus away from the true glory, and robbeth us of heavenly grace. For\nwhilst a man pleaseth himself he displeaseth Thee; whilst he gapeth\nafter the praises of man, he is deprived of true virtues.\n\n5. But true glory and holy rejoicing lieth in glorying in Thee and not\nin self; in rejoicing in Thy Name, not in our own virtue; in not taking\ndelight in any creature, save only for Thy sake. Let thy Name, not mine\nbe praised; let Thy work, not mine be magnified; let Thy holy Name be\nblessed, but to me let nought be given of the praises of men. Thou art\nmy glory, Thou art the joy of my heart. In Thee will I make my boast\nand be glad all the day long, but for myself let me not glory save only\nin my infirmities.(2)\n\n6. Let the Jews seek the honour which cometh from one another; but I\nwill ask for that which cometh from God only.(3) Truly all human glory,\nall temporal honour, all worldly exultation, compared to Thy eternal\nglory, is but vanity and folly. O God my Truth and my Mercy, Blessed\nTrinity, to Thee alone be all praise, honour, power, and glory for ever\nand for ever. Amen.\n\n(1) Psalm viii. 4. (2) 2 Corinthians xii. 5. (3) John v. 44.\n\n\n\n\nCHAPTER XLI\n\nOf contempt of all temporal honour\n\n\n\u201cMy Son, make it no matter of thine, if thou see others honoured and\nexalted, and thyself despised and humbled. Lift up thine heart to Me in\nheaven, and then the contempt of men upon earth will not make thee\nsad.\u201d\n\n2. O Lord, we are in blindness, and are quickly seduced by vanity. If I\nlook rightly within myself, never was injury done unto me by any\ncreature, and therefore I have nought whereof to complain before Thee.\nBut because I have many times and grievously sinned against Thee, all\ncreatures do justly take arms against me. Therefore to me confusion and\ncontempt are justly due, but to Thee praise and honour and glory. And\nexcept I dispose myself for this, namely, to be willing that every\ncreature should despise and desert me, and that I should be esteemed\naltogether as nothing, I cannot be inwardly filled with peace and\nstrength, nor spiritually enlightened, nor fully united to Thee.\n\n\n\n\nCHAPTER XLII\n\nThat our peace is not to be placed in men\n\n\n\u201cMy Son, if thou set thy peace on any person because thou hast high\nopinion of him, and art familiar with him, thou shalt be unstable and\nentangled. But if thou betake thyself to the ever-living and abiding\nTruth, the desertion or death of a friend shall not make thee sad. In\nMe ought the love of thy friend to subsist, and for My sake is every\none to be loved, whosoever he be, who appeareth to thee good, and is\nvery dear to thee in this life. Without Me friendship hath no strength\nor endurance, neither is that love true and pure, which I unite not.\nThou oughtest to be so dead to such affections of beloved friends, that\nas far as in thee lieth, thou wouldst rather choose to be without any\ncompanionship of men. The nearer a man approacheth to God, the further\nhe recedeth from all earthly solace. The deeper also he descendeth into\nhimself, and the viler he appeareth in his own eyes, the higher he\nascendeth towards God.\n\n2. \u201cBut he who attributeth anything good to himself, hindereth the\ngrace of God from coming to him, because the grace of the Holy Ghost\never seeketh the humble heart. If thou couldst make thyself utterly\nnothing, and empty thyself of the love of every creature, then should\nit be My part to overflow unto thee with great grace. When thou settest\nthine eyes upon creatures, the face of the Creator is withdrawn from\nthee. Learn in all things to conquer thyself for thy Creator\u2019s sake,\nthen shalt thou be able to attain unto divine knowledge. How small\nsoever anything be, if it be loved and regarded inordinately, it\nholdeth us back from the highest good, and corrupteth.\u201d\n\n\n\n\nCHAPTER XLIII\n\nAgainst vain and worldly knowledge\n\n\n\u201cMy Son, let not the fair and subtle sayings of men move thee. For the\nkingdom of God is not in word, but in power.(1) Give ear to My words,\nfor they kindle the heart and enlighten the mind, they bring\ncontrition, and they supply manifold consolations. Never read thou the\nword that thou mayest appear more learned or wise; but study for the\nmortification of thy sins, for this will be far more profitable for\nthee than the knowledge of many difficult questions.\n\n2. \u201cWhen thou hast read and learned many things, thou must always\nreturn to one first principle. I am He that teacheth man knowledge,(2)\nand I give unto babes clearer knowledge than can be taught by man. He\nto whom I speak will be quickly wise and shall grow much in the spirit.\nWoe unto them who inquire into many curious questions from men, and\ntake little heed concerning the way of My service. The time will come\nwhen Christ will appear, the Master of masters, the Lord of the Angels,\nto hear the lessons of all, that is to examine the consciences of each\none. And then will He search Jerusalem with candles,(3) and the hidden\nthings of darkness(4) shall be made manifest, and the arguings of\ntongues shall be silent.\n\n3. \u201cI am He who in an instant lift up the humble spirit, to learn more\nreasonings of the Eternal Truth, than if a man had studied ten years in\nthe schools. I teach without noise of words, without confusion of\nopinions, without striving after honour, without clash of arguments. I\nam He who teach men to despise earthly things, to loathe things\npresent, to seek things heavenly, to enjoy things eternal, to flee\nhonours, to endure offences, to place all hope in Me, to desire nothing\napart from Me, and above all things to love Me ardently.\n\n4. \u201cFor there was one, who by loving Me from the bottom of his heart,\nlearned divine things, and spake things that were wonderful; he\nprofited more by forsaking all things than by studying subtleties. But\nto some I speak common things, to others special; to some I appear\ngently in signs and figures, and again to some I reveal mysteries in\nmuch light. The voice of books is one, but it informeth not all alike;\nbecause I inwardly am the Teacher of truth, the Searcher of the heart,\nthe Discerner of the thoughts, the Mover of actions, distributing to\neach man, as I judge meet.\u201d\n\n(1) 1 Corinthians iv. 20. (2) Psalm xciv. 10. (3) Zephaniah i. 12. (4)\n1 Corinthians iv. 5.\n\n\n\n\nCHAPTER XLIV\n\nOf not troubling ourselves about outward things\n\n\n\u201cMy Son, in many things it behoveth thee to be ignorant, and to esteem\nthyself as one dead upon the earth, and as one to whom the whole world\nis crucified. Many things also thou must pass by with deaf ear, and\nmust rather think upon those things which belong unto thy peace. It is\nmore profitable to turn away thine eyes from those things that\ndisplease, and to leave each man to his own opinion, than to give\nthyself to discourses of strife. If thou stand well with God and hast\nHis judgment in thy mind, thou wilt verily easily bear to be as one\nconquered.\u201d\n\n2. O Lord, to what have we come? Behold a temporal loss is mourned\nover; for a trifling gain we labour and hurry; and spiritual loss\npasseth away into forgetfulness, and we rarely recover it. That which\nprofiteth little or nothing is looked after, and that which is\naltogether necessary is negligently passed by; because the whole man\nslideth away to outward things, and unless he quickly recovereth\nhimself in outward things he willingly lieth down.\n\n\n\n\nCHAPTER XLV\n\nThat we must not believe everyone, and that we are prone to fall in our\nwords\n\n\nLord, be thou my help in trouble, for vain is the help of man.(1) How\noften have I failed to find faithfulness, where I thought I possessed\nit. How many times I have found it where I least expected. Vain\ntherefore is hope in men, but the salvation of the just, O God, is in\nThee. Blessed be thou, O Lord my God, in all things which happen unto\nus. We are weak and unstable, we are quickly deceived and quite\nchanged.\n\n2. Who is the man who is able to keep himself so warily and\ncircumspectly as not sometimes to come into some snare of perplexity?\nBut he who trusteth in Thee, O Lord, and seeketh Thee with an unfeigned\nheart, doth not so easily slip. And if he fall into any tribulation,\nhowsoever he may be entangled, yet very quickly he shall be delivered\nthrough Thee, or by Thee shall be comforted, because Thou wilt not\nforsake him that trusteth in Thee unto the end. A friend who continueth\nfaithful in all the distresses of his friend is rare to be found. Thou,\nO Lord, Thou alone art most faithful in all things, and there is none\nother like unto Thee.\n\n3. Oh, how truly wise was that holy soul which said, \u201cMy mind is\nsteadfastly fixed, and it is grounded in Christ.\u201d(2) If thus it were\nwith me, the fear of man should not so easily tempt me, nor the arrows\nof words move me. Who is sufficient to foresee all things, who to guard\nbeforehand against future ills? If even things which are foreseen\nsometimes hurt us, what can things which are not foreseen do, but\ngrievously injure? But wherefore have I not better provided for myself,\nmiserable that I am? Why, too, have I given such heed to others? But we\nare men, nor are we other than frail men, even though by many we are\nreckoned and called angels. Whom shall I trust, O Lord, whom shall I\ntrust but Thee? Thou art the Truth, and deceivest not, nor canst be\ndeceived. And on the other hand, Every man is a liar,(3) weak, unstable\nand frail, especially in his words, so that one ought scarcely ever to\nbelieve what seemeth to sound right on the face of it.\n\n4. With what wisdom hast thou warned us beforehand to beware of men,\nand that a man\u2019s foes are they of his own household,(4) and that we\nmust not believe if one say unto us Lo here, or Lo there.(5) I have\nbeen taught by my loss, and O that I may prove more careful and not\nfoolish hereby. \u201cBe cautious,\u201d saith some one: \u201cbe cautious, keep unto\nthyself what I tell thee.\u201d And whilst I am silent and believe that it\nis hid with me, he himself cannot keep silence concerning it, but\nstraightway betrayeth me and himself, and goeth his way. Protect me, O\nLord, from such mischief-making and reckless men; let me not fall into\ntheir hands, nor ever do such things myself. Put a true and steadfast\nword into my mouth, and remove a deceitful tongue far from me. What I\nwould not suffer, I ought by all means to beware of doing.\n\n5. Oh, how good and peacemaking a thing it is to be silent concerning\nothers, and not carelessly to believe all reports, nor to hand them on\nfurther; how good also to lay one\u2019s self open to few, to seek ever to\nhave Thee as the beholder of the heart; not to be carried about with\nevery wind of words, but to desire that all things inward and outward\nbe done according to the good pleasure of Thy will! How safe for the\npreserving of heavenly grace to fly from human approval, and not to\nlong after the things which seem to win admiration abroad, but to\nfollow with all earnestness those things which bring amendment of life\nand heavenly fervour! How many have been injured by their virtue being\nmade known and too hastily praised. How truly profitable hath been\ngrace preserved in silence in this frail life, which, as we are told,\nis all temptation and warfare.\n\n(1) Psalm lx. 11. (2) St. Agatha. (3) Psalm cxvi. 11; Romans iii. 4.\n(4) Matthew x. 17, 36. (5) Matthew xxiv. 23.\n\n\n\n\nCHAPTER XLVI\n\nOf having confidence in God when evil words are cast at us\n\n\n\u201cMy Son, stand fast and believe in Me. For what are words but words?\nThey fly through the air, but they bruise no stone. If thou are guilty,\nthink how thou wouldst gladly amend thyself; if thou knowest nothing\nagainst thyself, consider that thou wilt gladly bear this for God\u2019s\nsake. It is little enough that thou sometimes hast to bear hard words,\nfor thou art not yet able to bear hard blows. And wherefore do such\ntrivial matters go to thine heart, except that thou art yet carnal, and\nregardest men more than thou oughtest? For because thou fearest to be\ndespised, thou art unwilling to be reproved for thy faults, and seekest\npaltry shelters of excuses.\n\n2. \u201cBut look better into thyself, and thou shalt know that the world is\nstill alive in thee, and the vain love of pleasing men. For when thou\nfleest away from being abased and confounded for thy faults, it is\nplain that thou art neither truly humble nor truly dead to the world,\nand that the world is not crucified to thee. But hearken to My word,\nand thou shalt not care for ten thousand words of men. Behold, if all\nthings could be said against thee which the utmost malice could invent,\nwhat should it hurt thee if thou wert altogether to let it go, and make\nno more account of it than of a mote? Could it pluck out a single hair\nof thy head?\n\n3. \u201cBut he that hath no heart within him, and hath not God before his\neyes, is easily moved by a word of reproach; but he who trusteth in Me,\nand seeketh not to abide by his own judgment, shall be free from the\nfear of men. For I am the Judge and the Discerner of all secrets; I\nknow how the thing hath been done; I know both the injurer and the\nbearer. From Me went forth that word, by My permission this hath\nhappened, that the thoughts of many hearts may be revealed.(1) I shall\njudge the guilty and the innocent; but beforehand I have willed to try\nthem both by a secret judgment.\n\n4. \u201cThe testimony of men often deceiveth. My judgment is true; it will\nstand, and it shall not be overturned. It commonly lieth hid, and only\nto few in certain cases is it made known; yet it never erreth, nor can\nerr, although it seem not right to the eyes of foolish men. To Me,\ntherefore, must men have recourse in all judgment, and must not lean to\ntheir opinion. For there shall no evil happen to the just,(2)\nwhatsoever may be sent to him by God. Even though some unjust charge be\nbrought against him, he will care little; nor, again, will he exult\nabove measure, if through others he be clearly vindicated. For he\nconsidereth that I am He who try the hearts and reins,(3) who judge not\noutwardly and according to human appearance; for often in Mine eyes\nthat is found blameworthy which in the judgment of men is held worthy\nof praise.\u201d\n\n5. O Lord God, O Judge, just, strong, and patient, who knowest the\nfrailty and sinfulness of men, be Thou my strength and my whole\nconfidence; for my own conscience sufficeth me not. Thou knowest what I\nknow not; and therefore ought I under all rebuke to humble myself, and\nto bear it meekly. Therefore mercifully forgive me as often as I have\nnot done this, and grant me the next time the grace of greater\nendurance. For better unto me is Thine abundant pity for the attainment\nof Thy pardon, than the righteousness which I believe myself to have\nfor defence against my conscience, which lieth wait against me.\nAlthough I know nothing against myself, yet I am not hereby\njustified,(4) because if Thy mercy were removed away, in Thy sight\nshould no man living be justified.(5)\n\n(1) Luke ii. 35. (2) Proverbs xii. 21. (3) Psalm vii. 9. (4) 1\nCorinthians iv. 4. (5) Psalm cxliii. 2.\n\n\n\n\nCHAPTER XLVII\n\nThat all troubles are to be endured for the sake of eternal life\n\n\n\u201cMy Son, let not the labours which thou hast undertaken for Me break\nthee down, nor let tribulations cast thee down in any wise, but let my\npromise strengthen and comfort thee in every event. I am sufficient to\nreward thee above all measure and extent. Not long shalt thou labour\nhere, nor always be weighed down with sorrows. Wait yet a little while,\nand thou shalt see a speedy end of thine evils. An hour shall come when\nall labour and confusion shall cease. Little and short is all that\npasseth away with time.\n\n2. \u201cDo earnestly what thou dost; labour faithfully in My vineyard; I\nwill be thy reward. Write, read, sing, weep, be silent, pray, endure\nadversities manfully; eternal life is worthy of all these conflicts,\nyea, and of greater. Peace shall come in one day which is known to the\nLord; which shall be neither day nor night,(1) but light eternal,\ninfinite clearness, steadfast peace, and undisturbed rest. Thou shalt\nnot say then, _Who shall deliver me from the body of this death?_(2)\nnor cry out, _Woe is me, for my sojourning is prolonged_,(3) because\ndeath will be utterly destroyed, and there shall be salvation which can\nnever fail, no more anxiety, happy delight, sweet and noble society.\n\n3. \u201cOh, if thou sawest the unfading crowns of the Saints in heaven, and\nwith what great glory they now rejoice, who aforetime were reckoned by\nthis world contemptibly and as it were unworthy of life, truly thou\nwouldst immediately humble thyself even to the earth, and wouldst\ndesire rather to be in subjection to all, than to have authority over\none; nor wouldst thou long for pleasant days of this life, but wouldst\nmore rejoice to be afflicted for God\u2019s sake, and wouldst esteem it gain\nto be counted for nought amongst men.\n\n4. \u201cOh, if these things were sweet to thy taste, and moved thee to the\nbottom of thine heart, how shouldst thou dare even once to complain?\nAre not all laborious things to be endured for the sake of eternal\nlife? It is no small thing, the losing or gaining the Kingdom of God.\nLift up therefore thy face to heaven. Behold, I and all My Saints with\nMe, who in this world had a hard conflict, now rejoice, are now\ncomforted, are now secure, are now at peace, and shall remain with Me\nevermore in the Kingdom of My Father.\u201d\n\n(1) Zechariah xiv. 7. (2) Romans vii. 24. (3) Psalm cxx.\n\n\n\n\nCHAPTER XLVIII\n\nOf the day of eternity and of the straitnesses of this life\n\n\nOh most blessed mansion of the City which is above! Oh most clear day\nof eternity which the night obscureth not, but the Supreme Truth ever\nenlighteneth! Day always joyful, always secure and never changing its\nstate into those which are contrary. Oh would that this day might shine\nforth, and that all these temporal things would come to an end. It\nshineth indeed upon the Saints, glowing with unending brightness, but\nonly from afar and through a glass, upon those who are pilgrims on the\nearth.\n\n2. The citizens of heaven know how glorious that day is; the exiled\nsons of Eve groan, because this is bitter and wearisome. The days of\nthis life are few and evil, full of sorrows and straits, where man is\ndefiled with many sins, ensnared with many passions, bound fast with\nmany fears, wearied with many cares, distracted with many questionings,\nentangled with many vanities, compassed about with many errors, worn\naway with many labours, weighed down with temptations, enervated by\npleasures, tormented by poverty.\n\n3. Oh when shall there be an end of these evils? When shall I be\ndelivered from the wretched slavery of my sins? When shall I be\nmindful, O Lord, of Thee alone? When shall I rejoice in Thee to the\nfull? When shall I be in true liberty without any impediment, without\nany burden on mind or body? When shall there be solid peace, peace\nimmovable and secure, peace within and without, peace firm on every\nside? Blessed Jesus, when shall I stand to behold Thee? When shall I\ngaze upon the glory of Thy kingdom? When shalt Thou be to me all in\nall? Oh when shall I be with Thee in Thy Kingdom which Thou hast\nprepared from the foundation of the world for them that love Thee? I am\nleft destitute, an exile in a hostile land, where are daily wars and\ngrievous misfortunes.\n\n4. Console my exile, mitigate my sorrow, for towards Thee all my desire\nlongeth. For all is to me a burden, whatsoever this world offereth for\nconsolation. I yearn to enjoy Thee intimately, but I cannot attain unto\nit. I long to cleave to heavenly things, but temporal things and\nunmortified passions press me down. In my mind I would be above all\nthings, but in my flesh I am unwillingly compelled to be beneath them.\nSo, wretched man that I am, I fight with myself, and am made grievous\neven unto myself, while the spirit seeketh to be above and the flesh to\nbe beneath.\n\n5. Oh how I suffer inwardly, while with the mind I discourse on\nheavenly things, and presently a crowd of carnal things rusheth upon me\nwhilst I pray. My God, be not Thou far from me, nor depart in wrath\nfrom Thy servant. Cast forth Thy lightning and scatter them; send out\nThine arrows,(1) and let all delusions of my enemy be confounded.\nRecall my senses unto Thyself, cause me to forget all worldly things;\ngrant me quickly to cast away and despise the imaginations of sin.\nSuccour me, O Eternal Truth, that no vanity may move me. Come unto me,\nO Heavenly Sweetness, and let all impurity flee from before Thy face.\nPardon me also, and of Thy mercy deal gently with me, whensoever in\nprayer I think on anything besides Thee; for truly I confess that I am\nwont to be continually distracted. For often and often, where in the\nbody I stand or sit, there I myself am not; but rather am I there,\nwhither I am borne by my thoughts. Where my thought is, there am I; and\nthere commonly is my thought where that which I love is. That readily\noccurreth to me, which naturally delighteth, or pleaseth through\ncustom.\n\n6. Wherefore Thou, who art the Truth, hast plainly said, Where your\ntreasure is, there will your heart be also.(2) If I love heaven, I\ngladly meditate on heavenly things. If I love the world, I rejoice in\nthe delights of the world, and am made sorry by its adversities. If I\nlove the flesh, I am continually imagining the things which belong to\nthe flesh; if I love the spirit, I am delighted by meditating on\nspiritual things. For whatsoever things I love, on these I readily\nconverse and listen, and carry home with me the images of them. But\nblessed is that man who for Thy sake, O Lord, is willing to part from\nall creatures; who doth violence to his fleshly nature and crucifieth\nthe lusts of the flesh by the fervour of his spirit, so that with\nserene conscience he may offer unto Thee a pure prayer, and be made\nworthy to enter into the angelic choirs, having shut out from himself,\nboth outwardly and inwardly, all worldly things.\n\n(1) Psalm lxxi. 12. (2) Matthew vi. 21.\n\n\n\n\nCHAPTER XLIX\n\nOf the desire after eternal life, and how great blessings are promised\nto those who strive\n\n\n\u201cMy Son, when thou feelest the desire of eternal happiness to be poured\ninto thee from above, and longest to depart from the tabernacle of this\nbody, that thou mayest contemplate My glory without shadow of turning,\nenlarge thine heart, and take in this holy inspiration with all thy\ndesire. Give most hearty thanks to the Supreme Goodness, who dealeth\nwith thee so graciously, visiteth thee so lovingly, stirreth thee up so\nfervently, raiseth thee so powerfully, lest thou sink down through\nthine own weight, to earthly things. For not by thine own meditating or\nstriving dost thou receive this gift, but by the sole gracious\ncondescension of Supreme Grace and Divine regard; to the end that thou\nmayest make progress in virtue and in more humility, and prepare\nthyself for future conflicts, and cleave unto Me with all the affection\nof thy heart, and strive to serve Me with fervent will.\n\n2. \u201cMy Son, often the fire burneth, but the flame ascendeth not without\nsmoke. So also the desires of some men burn towards heavenly things,\nand yet they are not free from the temptation of carnal affection. Thus\ntherefore they are not acting with an altogether simple desire for\nGod\u2019s glory when they pray to Him so earnestly. Such, too, is\noftentimes thy desire, when thou hast imagined it to be so earnest. For\nthat is not pure and perfect which is tainted with thine own\nself-seeking.\n\n3. \u201cSeek thou not what is pleasant and advantageous to thyself, but\nwhat is acceptable and honourable unto Me; for if thou judgest rightly,\nthou must choose and follow after My appointment rather than thine own\ndesire; yea, rather than anything that can be desired. I know thy\ndesire, and I have heard thy many groanings. Already thou longest to be\nin the glorious liberty of the children of God; already the eternal\nhome delighteth thee, and the heavenly country full of joy; but the\nhour is not yet come; there remaineth still another season, even a\nseason of warfare, a season of labour and probation. Thou desirest to\nbe filled with the Chief Good, but thou canst not attain it\nimmediately. I AM that Good; wait for Me, until the Kingdom of God\nshall come.\n\n4. \u201cThou must still be tried upon earth, and be exercised in many\nthings. Consolation shall from time to time be given thee, but abundant\nsatisfying shall not be granted. Be strong therefore, and be thou brave\nboth in working and in suffering things which are against thy nature.\nThou must put on the new man, and be changed into another man. Thou\nmust often do what thou wouldst not; and thou must leave undone what\nthou wouldst do. What pleaseth others shall have good success, what\npleaseth thee shall have no prosperity. What others say shall be\nlistened to; what thou sayest shall receive no heed. Others shall ask\nand receive; thou shalt ask and not obtain. Others shall be great in\nthe report of men, but about thee shall nothing be spoken. To others\nthis or that shall be entrusted; thou shalt be judged useful for\nnought.\n\n5. \u201cFor this cause nature shall sometimes be filled with sadness; and\nit is a great thing if thou bear it silently. In this and many like\nthings the faithful servant of the Lord is wont to be tried, how far he\nis able to deny himself and bring himself into subjection in all\nthings. Scarcely is there anything in which thou hast need to mortify\nthyself so much as in seeing things which are adverse to thy will;\nespecially when things are commanded thee to be done which seem to thee\ninexpedient or of little use to thee. And because thou darest not\nresist a higher power, being under authority, therefore it seemeth hard\nfor thee to shape thy course according to the nod of another, and to\nforego thine own opinion.\n\n6. \u201cBut consider, My Son, the fruit of these labours, the swift end,\nand the reward exceeding great; and thou shalt find it no pain to bear\nthem then, but rather the strongest solace of thy patience. For even in\nexchange for this trifling desire which thou hast readily forsaken,\nthou shalt always have thy will in Heaven. There verily thou shalt find\nall that thou wouldst, all that thou canst long for. There thou shalt\nhave all good within thy power without the fear of losing it. There thy\nwill, ever at one with Mine, shall desire nothing outward, nothing for\nitself. There no man shall withstand thee, none shall complain of thee,\nnone shall hinder, nothing shall stand in thy path; but all things\ndesired by thee shall be present together, and shall refresh thy whole\naffection, and fill it up even to the brim. There I will glory for the\nscorn suffered here, the garment of praise for sorrow, and for the\nlowest place a throne in the Kingdom, for ever. There shall appear the\nfruit of obedience, the labour of repentance shall rejoice, and humble\nsubjection shall be crowned gloriously.\n\n7. \u201cNow therefore bow thyself humbly under the hands of all men; nor\nlet it trouble thee who said this or who ordered that; but take special\nheed that whether thy superior, thy inferior, or thy equal, require\nanything from thee, or even show a desire for it; take it all in good\npart, and study with a good will to fulfil the desire. Let one seek\nthis, another that; let this man glory in this, and that man in that,\nand be praised a thousand thousand times, but rejoice thou only in the\ncontempt of thyself, and in Mine own good pleasure and glory. This is\nwhat thou art to long for, even that whether by life or by death God\nmay be ever magnified in thee.\u201d(1)\n\n(1) Philippians i. 20.\n\n\n\n\nCHAPTER L\n\nHow a desolate man ought to commit himself into the hands of God\n\n\nO Lord, Holy Father, be Thou blessed now and evermore; because as Thou\nwilt so it is done, and what Thou doest is good. Let Thy servant\nrejoice in Thee, not in himself, nor in any other; because Thou alone\nart the true joy, Thou art my hope and my crown, Thou art my joy and my\nhonour, O Lord. What hath Thy servant, which he received not from Thee,\neven without merit of his own? Thine are all things which Thou hast\ngiven, and which Thou hast made. I am poor and in misery even from my\nyouth up,(1) and my soul is sorrowful unto tears, sometimes also it is\ndisquieted within itself, because of the sufferings which are coming\nupon it.\n\n2. I long after the joy of peace; for the peace of Thy children do I\nbeseech, for in the light of Thy comfort they are fed by Thee. If Thou\ngive peace, if Thou pour into me holy joy, the soul of Thy servant\nshall be full of melody, and devout in Thy praise. But if Thou withdraw\nThyself as too often Thou art wont, he will not be able to run in the\nway of Thy commandments, but rather he will smite his breast and will\nbow his knees; because it is not with him as yesterday and the day\nbefore, when _Thy candle shined upon his head_,(2) and _he walked under\nthe shadow of Thy wings_,(3) from the temptations which beset him.\n\n3. O Father, righteous and ever to be praised, the hour cometh when Thy\nservant is to be proved. O beloved Father, it is well that in this hour\nThy servant suffer somewhat for Thy sake. O Father, evermore to be\nadored, as the hour cometh which Thou foreknewest from everlasting,\nwhen for a little while Thy servant should outwardly bow down, but\nalways live inwardly with Thee; when for a little while he should be\nlittle regarded, humbled, and fail in the eyes of men; should be wasted\nwith sufferings and weaknesses, to rise again with Thee in the dawn of\nthe new light, and be glorified in the heavenly places. O Holy Father,\nthou hast ordained it so, and so hast willed it; and that is done which\nThou Thyself hast commanded.\n\n4. For this is Thy favour to Thy friend, that he should suffer and be\ntroubled in the world for Thy love\u2019s sake, how often soever, and by\nwhomsoever and whosoever Thou hast suffered it to be done. Without Thy\ncounsel and providence, and without cause, nothing cometh to pass on\nthe earth. It is good for me, Lord, that I had been in trouble, that I\nmay learn Thy statutes,(4) and may cast away all pride of heart and\npresumption. It is profitable for me that confusion hath covered my\nface, that I may seek to Thee for consolation rather than unto men. By\nthis also I have learned to dread Thine unsearchable judgment, who\nafflictest the just with the wicked, but not without equity and\njustice.\n\n5. Thanks be unto Thee, because Thou hast not spared my sins, but hast\nbeaten me with stripes of love, inflicting pains, and sending troubles\nupon me without and within. There is none who can console me, of all\nthings which are under heaven, but Thou only, O Lord my God, Thou\nheavenly Physician of souls, who dost scourge and hast mercy, who\nleadest down to hell and bringest up again.(5) Thy discipline over me,\nand Thy rod itself shall teach me.\n\n6. Behold, O beloved Father, I am in Thy hands, I bow myself under the\nrod of Thy correction. Smite my back and my neck that I may bend my\ncrookedness to Thy will. Make me a pious and lowly disciple, as Thou\nwert wont to be kind, that I may walk according to every nod of Thine.\nTo Thee I commend myself and all that I have for correction; better is\nit to be punished here than hereafter. Thou knowest all things and each\nof them; and nothing remaineth hid from Thee in man\u2019s conscience.\nBefore they are, thou knowest that they will be, and Thou needest not\nthat any man teach Thee or admonish Thee concerning the things which\nare done upon the earth. Thou knowest what is expedient for my profit,\nand how greatly trouble serveth unto the scrubbing off the rust of sin.\nDo with me according to Thy desired good pleasure, and despise not my\nlife which is full of sin, known to none so entirely and fully as to\nThee alone.\n\n7. Grant me, O Lord, to know that which ought to be known; to love that\nwhich ought to be loved; to praise that which pleaseth Thee most, to\nesteem that which is precious in Thy sight, to blame that which is vile\nin Thine eyes. Suffer me not to judge according to the sight of bodily\neyes, nor to give sentence according to the hearing of the ears of\nignorant men; but to discern in true judgment between visible and\nspiritual things, and above all things to be ever seeking after the\nwill of Thy good pleasure.\n\n8. Oftentimes the senses of men are deceived in judging; the lovers of\nthe world also are deceived in that they love only visible things. What\nis a man better because by man he is reckoned very great? The deceiver\ndeceiveth the deceiver, the vain man the vain, the blind man the blind,\nthe weak man the weak, when they exalt one another; and in truth they\nrather put to shame, while they foolishly praise. For as humble St.\nFrancis saith, \u201cWhat each one is in Thine eyes, so much he is, and no\nmore.\u201d\n\n(1) Psalm lxxxviii. 15. (2) Job xxix. 3. (3) Psalm xvii. 8. (4) Psalm\ncxix. 71. (5) Job xiii. 2.\n\n\n\n\nCHAPTER LI\n\nThat we must give ourselves to humble works when we are unequal to\nthose that are lofty\n\n\n\u201cMy Son, thou art not always able to continue in very fervent desire\nafter virtues, nor to stand fast in the loftier region of\ncontemplation; but thou must of necessity sometimes descend to lower\nthings because of thine original corruption, and bear about the burden\nof corruptible life, though unwillingly and with weariness. So long as\nthou wearest a mortal body, thou shalt feel weariness and heaviness of\nheart. Therefore thou oughtest to groan often in the flesh because of\nthe burden of the flesh, inasmuch as thou canst not give thyself to\nspiritual studies and divine contemplation unceasingly.\n\n2. \u201cAt such a time it is expedient for thee to flee to humble and\nexternal works, and to renew thyself with good actions; to wait for My\ncoming and heavenly visitation with sure confidence; to bear thy exile\nand drought of mind with patience, until thou be visited by Me again,\nand be freed from all anxieties. For I will cause thee to forget thy\nlabours, and altogether to enjoy eternal peace. I will spread open\nbefore thee the pleasant pastures of the Scriptures, that with enlarged\nheart thou mayest begin to run in the way of My commandments. And thou\nshalt say, \u2018The sufferings of this present time are not worthy to be\ncompared with the glory which shall be revealed in us.\u2019\u201d(1)\n\n(1) Romans viii. 18.\n\n\n\n\nCHAPTER LII\n\nThat a man ought not to reckon himself worthy of consolation, but more\nworthy of chastisement\n\n\nO Lord, I am not worthy of Thy consolation, nor of any spiritual\nvisitation; and therefore Thou dealest justly with me, when Thou\nleavest me poor and desolate. For if I were able to pour forth tears\nlike the sea, still should I not be worthy of Thy consolation.\nTherefore am I nothing worthy save to be scourged and punished, because\nI have grievously and many a time offended Thee, and in many things\nhave greatly sinned. Therefore, true account being taken, I am not\nworthy even of the least of Thy consolations. But Thou, gracious and\nmerciful God, who willest not that Thy works should perish, to show\nforth the riches of Thy mercy upon the vessels of mercy,(1) vouchsafest\neven beyond all his own deserving, to comfort Thy servant above the\nmeasure of mankind. For Thy consolations are not like unto the\ndiscoursings of men.\n\n2. What have I done, O Lord, that Thou shouldst bestow any heavenly\ncomfort upon me? I remember not that I have done any good, but have\nbeen ever prone to sin and slow to amendment. It is true and I cannot\ndeny it. If I should say otherwise, Thou wouldst rise up against me,\nand there would be none to defend me. What have I deserved for my sins\nbut hell and everlasting fire? In very truth I confess that I am worthy\nof all scorn and contempt, nor is it fit that I should be remembered\namong Thy faithful servants. And although I be unwilling to hear this,\nnevertheless I will for the Truth\u2019s sake, accuse myself of my sins,\nthat the more readily I may prevail to be accounted worthy of Thy\nmercy.\n\n3. What shall I say, guilty that I am and filled with confusion? I have\nno mouth to utter, unless it be this word alone, \u201cI have sinned, Lord,\nI have sinned; have mercy upon me, forgive me.\u201d Let me alone, that I\nmay take comfort a little before I go whence I shall not return even to\nthe land of darkness and the shadow of death.(2) What dost Thou so much\nrequire of a guilty and miserable sinner, as that he be contrite, and\nhumble himself for his sins? In true contrition and humiliation of\nheart is begotten the hope of pardon, the troubled conscience is\nreconciled, lost grace is recovered, a man is preserved from the wrath\nto come, and God and the penitent soul hasten to meet each other with a\nholy kiss.(3)\n\n4. The humble contrition of sinners is an acceptable sacrifice unto\nThee, O Lord, sending forth a smell sweeter far in Thy sight than the\nincense. This also is that pleasant ointment which Thou wouldst have\npoured upon Thy sacred feet, for a broken and contrite heart Thou hast\nnever despised.(4) There is the place of refuge from the wrathful\ncountenance of the enemy. There is amended and washed away whatsoever\nevil hath elsewhere been contracted.\n\n(1) Romans ix. 23. (2) Job x. 20, 21. (3) Luke xv. 20. (4) Psalm li.\n17.\n\n\n\n\nCHAPTER LIII\n\nThat the Grace of God doth not join itself to those who mind earthly\nthings\n\n\n\u201cMy Son, precious is My grace, it suffereth not itself to be joined\nwith outward things, nor with earthly consolations. Therefore thou\noughtest to cast away all things which hinder grace, if thou longest to\nreceive the inpouring thereof. Seek a secret place for thyself, love to\ndwell alone with thyself, desire the conversation of no one; but rather\npour out thy devout prayer to God, that thou mayest possess a contrite\nmind and a pure conscience. Count the whole world as nought; seek to be\nalone with God before all outward things. For thou canst not be alone\nwith Me, and at the same time be delighted with transitory things. Thou\noughtest to be separated from thy acquaintances and dear friends, and\nkeep thy mind free from all worldly comfort. So the blessed Apostle\nPeter beseecheth, that Christ\u2019s faithful ones bear themselves in this\nworld as strangers and pilgrims.(1)\n\n2. \u201cOh how great a confidence shall there be to the dying man whom no\naffection to anything detaineth in the world? But to have a heart so\nseparated from all things, a sickly soul doth not yet comprehend, nor\ndoth the carnal man know the liberty of the spiritual man. But if\nindeed he desire to be spiritually minded, he must renounce both those\nwho are far off, and those who are near, and to beware of no man more\nthan himself. If thou perfectly conquer thyself, very easily shalt thou\nsubdue all things besides. Perfect victory is the triumph over oneself.\nFor whoso keepeth himself in subjection, in such manner that the\nsensual affections obey the reason, and the reason in all things\nobeyeth Me, he truly is conqueror of himself, and lord of the world.\n\n3. \u201cIf thou desire to climb to this height, thou oughtest to start\nbravely, and to lay the axe to the root, to the end that thou mayest\npull up and destroy the hidden inordinate inclination towards thyself,\nand towards all selfish and earthly good. From this sin, that a man\nloveth himself too inordinately, almost everything hangeth which\nneedeth to be utterly overcome: when that evil is conquered and put\nunder foot, there shall be great peace and tranquillity continually.\nBut because few strive earnestly to die perfectly to themselves, and do\nnot heartily go forth from themselves, therefore do they remain\nentangled in themselves, and cannot be raised in spirit above\nthemselves. But he who desireth to walk at liberty with Me, must of\nnecessity mortify all his evil and inordinate affections, and must\ncling to no creature with selfish love.\u201d\n\n(1) 1 Peter ii. 11.\n\n\n\n\nCHAPTER LIV\n\nOf the diverse motions of Nature and of Grace\n\n\n\u201cMy Son, pay diligent heed to the motions of Nature and of Grace,\nbecause they move in a very contrary and subtle manner, and are hardly\ndistinguished save by a spiritual and inwardly enlightened man. All men\nindeed seek good, and make pretence of something good in all that they\nsay or do; and thus under the appearance of good many are deceived.\n\n2. \u201cNature is deceitful and draweth away, ensnareth, and deceiveth\nmany, and always hath self for her end; but Grace walketh in simplicity\nand turneth away from every appearance of evil, maketh no false\npretences, and doeth all entirely for the sake of God, in whom also she\nfinally resteth.\n\n3. \u201cNature is very unwilling to die, and to be pressed down, and to be\novercome, and to be in subjection, and to bear the yoke readily; but\nGrace studieth self-mortification, resisteth sensuality, seeketh to be\nsubdued, longeth to be conquered, and willeth not to use her own\nliberty. She loveth to be held by discipline, and not to have authority\nover any, but always to live, to remain, to have her being under God,\nand for God\u2019s sake is ready to be humbly subject to every ordinance of\nman.\n\n4. \u201cNature laboureth for her own advantage, and considereth what profit\nshe may gain from another; but Grace considereth more, not what may be\nuseful and convenient to self, but what may be profitable to the many.\n\n5. \u201cNature willingly receiveth honour and reverence; but Grace\nfaithfully ascribeth all honour and glory to God.\n\n6. \u201cNature feareth confusion and contempt, but Grace rejoiceth to\nsuffer shame for the name of Jesus.\n\n7. \u201cNature loveth ease and bodily quiet; Grace cannot be unemployed,\nbut gladly embraceth labour.\n\n8. \u201cNature seeketh to possess things curious and attractive, and\nabhorreth those which are rough and cheap; Grace is delighted with\nthings simple and humble, despiseth not those which are rough, nor\nrefuseth to be clothed with old garments.\n\n9. \u201cNature hath regard to things temporal, rejoiceth in earthly lucre,\nis made sad by loss, vexed by any little injurious word; but Grace\nreacheth after things eternal, cleaveth not to those which are\ntemporal, is not perturbed by losses, nor embittered by any hard words,\nbecause she hath placed her treasure and joy in heaven where nought\nperisheth.\n\n10. \u201cNature is covetous, and receiveth more willingly than she giveth,\nloveth things that are personal and private to herself; while Grace is\nkind and generous, avoideth selfishness, is contented with a little,\nbelieveth that it is more blessed to give than to receive.\n\n11. \u201cNature inclineth thee to created things, to thine own flesh, to\nvanities and dissipation; but Grace draweth to God and to virtues,\nrenounceth creatures, fleeth from the world, hateth the desires of the\nflesh, restraineth vagaries, blusheth to be seen in public.\n\n12. \u201cNature is glad to receive some outward solace in which the senses\nmay have delight; but Grace seeketh to be comforted in God alone, and\nto have delight in the chief good above all visible things.\n\n13. \u201cNature doeth everything for her own gain and profit, can do\nnothing as a free favour, but hopeth to attain something as good or\nbetter, or some praise or favour for her benefits; and she loveth that\nher own deeds and gifts should be highly valued; but Grace seeketh\nnothing temporal, nor requireth any other gift of reward than God\nalone; neither longeth she for more of temporal necessities than such\nas may suffice for the attaining of eternal life.\n\n14. \u201cNature rejoiceth in many friends and kinsfolk, she boasteth of\nnoble place and noble birth, she smileth on the powerful, flattereth\nthe rich, applaudeth those who are like herself; but Grace loveth even\nher enemies, and is not lifted up by the multitude of friends, setteth\nno store upon high place or high birth, unless there be greater virtue\ntherewith; favoureth the poor man more than the rich, hath more\nsympathy with the innocent than with the powerful; rejoiceth with the\ntruthful, not with the liar; always exhorteth the good to strive after\nbetter gifts of grace, and to become by holiness like unto the Son of\nGod.\n\n15. \u201cNature quickly complaineth of poverty and of trouble; Grace\nbeareth want with constancy.\n\n16. \u201cNature looketh upon all things in reference to herself; striveth\nand argueth for self; but Grace bringeth back all things to God from\nwhom they came at the beginning; ascribeth no good to herself nor\narrogantly presumeth; is not contentious, nor preferreth her own\nopinion to others, but in every sense and understanding submitteth\nherself to the Eternal wisdom and the Divine judgment.\n\n17. \u201cNature is eager to know secrets and to hear new things; she loveth\nto appear abroad, and to make experience of many things through the\nsenses; she desireth to be acknowledged and to do those things which\nwin praise and admiration; but Grace careth not to gather up new or\ncurious things, because all this springeth from the old corruption,\nwhereas there is nothing new or lasting upon earth. So she teacheth to\nrestrain the senses, to shun vain complacency and ostentation, to hide\nhumbly those things which merit praise and real admiration, and from\neverything and in all knowledge to seek after useful fruit, and the\npraise and honour of God. She desireth not to receive praise for\nherself or her own, but longeth that God be blessed in all His gifts,\nwho out of unmingled love bestoweth all things.\u201d\n\n18. This Grace is a supernatural light, and a certain special gift of\nGod, and the proper mark of the elect, and the pledge of eternal\nsalvation; it exalteth a man from earthly things to love those that are\nheavenly; and it maketh the carnal man spiritual. So far therefore as\nNature is utterly pressed down and overcome, so far is greater Grace\nbestowed and the inner man is daily created anew by fresh visitations,\nafter the image of God.\n\n\n\n\nCHAPTER LV\n\nOf the corruption of Nature and the efficacy of Divine Grace\n\n\nO Lord my God, who hast created me after thine own image and\nsimilitude, grant me this grace, which Thou hast shown to be so great\nand so necessary for salvation, that I may conquer my wicked nature,\nwhich draweth me to sin and to perdition. For I feel in my flesh the\nlaw of sin, contradicting the law of my mind, and bringing me into\ncaptivity to the obedience of sensuality in many things; nor can I\nresist its passions, unless Thy most holy grace assist me, fervently\npoured into my heart.\n\n2. There is need of Thy grace, yea, and of a great measure thereof,\nthat my nature may be conquered, which hath alway been prone to evil\nfrom my youth. For being fallen through the first man Adam, and\ncorrupted through sin, the punishment of this stain descended upon all\nmen; so that Nature itself, which was framed good and right by Thee, is\nnow used to express the vice and infirmity of corrupted Nature; because\nits motion left unto itself draweth men away to evil and to lower\nthings. For the little power which remaineth is as it were one spark\nlying hid in the ashes. This is Natural reason itself, encompassed with\nthick clouds, having yet a discernment of good and evil, a distinction\nof the true and the false, though it be powerless to fulfil all that it\napproveth, and possess not yet the full light of truth, nor\nhealthfulness of its affections.\n\n3. Hence it is, O my God, that I delight in Thy law after the inward\nman,(1) knowing that Thy commandment is holy and just and good;\nreproving also all evil, and the sin that is to be avoided: yet with\nthe flesh I serve the law of sin, whilst I obey sensuality rather than\nreason. Hence it is that to will to do good is present with me, but how\nto perform it I find not.(2) Hence I ofttimes purpose many good things;\nbut because grace is lacking to help mine infirmities, I fall back\nbefore a little resistance and fail. Hence it cometh to pass that I\nrecognize the way of perfectness, and see very clearly what things I\nought to do; but pressed down by the weight of my own corruption, I\nrise not to the things which are more perfect.\n\n4. Oh how entirely necessary is Thy grace to me, O Lord, for a good\nbeginning, for progress, and for bringing to perfection. For without it\nI can do nothing, but I can do all things through Thy grace which\nstrengtheneth me.(3) O truly heavenly grace, without which our own\nmerits are nought, and no gifts of Nature at all are to be esteemed.\nArts, riches, beauty, strength, wit, eloquence, they all avail nothing\nbefore Thee, O Lord, without Thy grace. For the gifts of Nature belong\nto good and evil alike; but the proper gift of the elect is grace\u2014that\nis, love\u2014and they who bear the mark thereof are held worthy of\neverlasting life. So mighty is this grace, that without it neither the\ngift of prophecy nor the working of miracles, nor any speculation,\nhowsoever lofty, is of any value at all. But neither faith, nor hope,\nnor any other virtue is accepted with Thee without love and grace.\n\n5. O most blessed grace that makest the poor in spirit rich in virtues,\nand renderest him who is rich in many things humble in spirit, come\nThou, descend upon me, fill me early with Thy consolation, lest my soul\nfail through weariness and drought of mind. I beseech thee, O Lord,\nthat I may find grace in Thy sight, for Thy grace is sufficient for\nme,(4) when I obtain not those things which Nature longeth for. If I be\ntempted and vexed with many tribulations, I will fear no evil, while\nThy grace remaineth with me. This alone is my strength, this bringeth\nme counsel and help. It is more powerful than all enemies, and wiser\nthan all the wise men in the world.\n\n6. It is the mistress of truth, the teacher of discipline, the light of\nthe heart, the solace of anxiety, the banisher of sorrow, the deliverer\nfrom fear, the nurse of devotion, the drawer forth of tears. What am I\nwithout it, save a dry tree, a useless branch, worthy to be cast away!\n\u201cLet Thy grace, therefore, O Lord, always prevent and follow me, and\nmake me continually given to all good works, through Jesus Christ, Thy\nSon. Amen.\u201d\n\n(1) Romans vii. 12, 22. 25. (2) Romans vii. 18. (3) Philippians iv. 13.\n(4) 2 Corinthians xii. 9.\n\n\n\n\nCHAPTER LVI\n\nThat we ought to deny ourselves, and to imitate Christ by means of the\nCross\n\n\nMy Son, so far as thou art able to go out of thyself so far shalt thou\nbe able to enter into Me. As to desire no outward thing worketh\ninternal peace, so the forsaking of self inwardly joineth unto God. I\nwill that thou learn perfect self-denial, living in My will without\ncontradiction or complaint. Follow Me: I am the way, the truth, and the\nlife.(1) Without the way thou canst not go, without the truth thou\ncanst not know, without the life thou canst not live. I am the Way\nwhich thou oughtest to follow; the Truth which thou oughtest to\nbelieve; the Life which thou oughtest to hope for. I am the Way\nunchangeable; the Truth infallible; the Life everlasting. I am the Way\naltogether straight, the Truth supreme, the true Life, the blessed\nLife, the uncreated Life. If thou remain in My way thou shalt know the\nTruth, and the truth shall make thee free,(2) and thou shalt lay hold\non eternal life.\n\n2. \u201cIf thou wilt enter into life, keep the commandments.(3) If thou\nwilt know the truth, believe in Me. If thou wilt be perfect, sell all\nthat thou hast. If thou wilt be My disciple, deny thyself. If thou\nwouldst possess the blessed life, despise the life which now is. If\nthou wilt be exalted in heaven, humble thyself in the world. If thou\nwilt reign with Me, bear the cross with Me; for only the servants of\nthe cross find the way of blessedness and of true light.\u201d\n\n3. O Lord Jesu, forasmuch as Thy life was straitened and despised by\nthe world, grant unto me to imitate Thee in despising the world, for\nthe servant is not greater than his lord, nor the disciple above his\nmaster.(4) Let Thy servant be exercised in Thy life, because there is\nmy salvation and true holiness. Whatsoever I read or hear besides it,\nit refresheth me not, nor giveth me delight.\n\n4. \u201cMy son, because thou knowest these things and hast read them all,\nblessed shalt thou be if thou doest them. He who hath My commandments\nand keepeth them, he it is that loveth Me, and I will love him, and\nwill manifest Myself to him,(5) and I will make him to sit down with Me\nin My Father\u2019s Kingdom.\u201d\n\n5. O Lord Jesu, as Thou hast said and promised, even so let it be unto\nme, and grant me to prove worthy. I have received the cross at Thy\nhand; I have carried it, and will carry it even unto death, as Thou\nhast laid it upon me. Truly the life of a truly devoted servant is a\ncross, but it leadeth to paradise. I have begun; I may not return back\nnor leave it.\n\n6. Come, my brothers, let us together go forward. Jesus shall be with\nus. For Jesus\u2019 sake have we taken up this cross, for Jesus\u2019 sake let us\npersevere in the cross. He will be our helper, who was our Captain and\nForerunner. Behold our King entereth in before us, and He will fight\nfor us. Let us follow bravely, let no man fear terrors; let us be\nprepared to die bravely in battle, and let us not so stain our\nhonour,(6) as to fly from the cross.\n\n(1) John xiv. 6. (2) John viii. 32. (3) Matthew xix. 17, 21. (4)\nMatthew x. 24. (5) John xiv. 21. (6) 1 Mac. ix. 10.\n\n\n\n\nCHAPTER LVII\n\nThat a man must not be too much cast down when he falleth into some\nfaults\n\n\n\u201cMy Son, patience and humility in adversities are more pleasing to Me\nthan much comfort and devotion in prosperity. Why doth a little thing\nspoken against thee make thee sad? If it had been more, thou still\noughtest not to be moved. But now suffer it to go by; it is not the\nfirst, it is not new, and it will not be the last, if thou live long.\nThou art brave enough, so long as no adversity meeteth thee. Thou\ngivest good counsel also, and knowest how to strengthen others with thy\nwords; but when tribulation suddenly knocketh at thine own door, thy\ncounsel and strength fail. Consider thy great frailty, which thou dost\nso often experience in trifling matters nevertheless, for thy soul\u2019s\nhealth these things are done when they and such like happen unto thee.\n\n2. \u201cPut them away from thy heart as well as thou canst, and if\ntribulation hath touched thee, yet let it not cast thee down nor\nentangle thee long. At the least, bear patiently, if thou canst not\njoyfully. And although thou be very unwilling to hear it, and feel\nindignation, yet check thyself, and suffer no unadvised word to come\nforth from thy lips, whereby the little ones may be offended. Soon the\nstorm which hath been raised shall be stilled, and inward grief shall\nbe sweetened by returning grace. I yet live, saith the Lord, ready to\nhelp thee, and to give thee more than wonted consolation if thou put\nthy trust in Me, and call devoutly upon Me.\n\n3. \u201cBe thou more calm of spirit, and gird thyself for greater\nendurance. All is not frustrated, though thou find thyself very often\nafflicted or grievously tempted. Thou art man, not God; thou art flesh,\nnot an angel. How shouldst thou be able to remain alway in the same\nstate of virtue, when an angel in heaven fell, and the first man in\nparadise? I am He who lifteth up the mourners to deliverance, and those\nwho know their own infirmity I raise up to my own nature.\u201d\n\n4. O Lord, blessed be Thy word, sweeter to my mouth than honey and the\nhoneycomb. What should I do in my so great tribulations and anxieties,\nunless Thou didst comfort me with Thy holy words? If only I may attain\nunto the haven of salvation, what matter is it what things or how many\nI suffer? Give me a good end, give me a happy passage out of this\nworld. Remember me, O my God, and lead me by the right way unto Thy\nKingdom. Amen.\n\n\n\n\nCHAPTER LVIII\n\nOf deeper matters, and God\u2019s hidden judgments which are not to be\ninquired into\n\n\n\u201cMy Son, beware thou dispute not of high matters and of the hidden\njudgments of God; why this man is thus left, and that man is taken into\nso great favour; why also this man is so greatly afflicted, and that so\nhighly exalted. These things pass all man\u2019s power of judging, neither\nmay any reasoning or disputation have power to search out the divine\njudgments. When therefore the enemy suggesteth these things to thee, or\nwhen any curious people ask such questions, answer with that word of\nthe Prophet, _Just art Thou, O Lord, and true is Thy judgment_,(1) and\nwith this, _The judgments of the Lord are true, and righteous\naltogether_.(2) My judgments are to be feared, not to be disputed on,\nbecause they are incomprehensible to human understanding.\n\n2. \u201cAnd be not given to inquire or dispute about the merits of the\nSaints, which is holier than another, or which is the greater in the\nKingdom of Heaven. Such questions often beget useless strifes and\ncontentions: they also nourish pride and vain glory, whence envyings\nand dissensions arise, while one man arrogantly endeavoureth to exalt\none Saint and another another. But to wish to know and search out such\nthings bringeth no fruit, but it rather displeaseth the Saints; for I\nam not _the God of confusion but of peace;_(3) which peace consisteth\nmore in true humility than in self-exaltation.\n\n3. \u201cSome are drawn by zeal of love to greater affection to these Saints\nor those; but this is human affection rather than divine. I am He Who\nmade all the Saints: I gave them grace, I brought them glory; I know\nthe merits of every one; _I prevented them with the blessings of My\ngoodness_.(4) I foreknew my beloved ones from everlasting, _I chose\nthem out of the world;_(5) they did not choose Me. I called them by My\ngrace, drew them by My mercy, led them on through sundry temptations. I\npoured mighty consolations upon them, I gave them perseverance, I\ncrowned their patience.\n\n4. \u201cI acknowledge the first and the last; I embrace all with\ninestimable love. I am to be praised in all My Saints; I am to be\nblessed above all things, and to be honoured in every one whom I have\nso gloriously exalted and predestined, without any preceding merits of\ntheir own. He therefore that shall despise one of the least of these My\npeople, honoureth not the great; because I made both small and\ngreat.(6) And he who speaketh against any of My Saints speaketh against\nMe, and against all others in the Kingdom of Heaven.\u201d\n\n They are all one through the bond of charity; they think the same\n thing, will the same thing, and all are united in love one to another.\n\n5. \u201cBut yet (which is far better) they love Me above themselves and\ntheir own merits. For being caught up above themselves, and drawn\nbeyond self-love, they go all straightforward to the love of Me, and\nthey rest in Me in perfect enjoyment. There is nothing which can turn\nthem away or press them down; for being full of Eternal Truth, they\nburn with the fire of inextinguishable charity. Therefore let all\ncarnal and natural men hold their peace concerning the state of the\nSaints, for they know nothing save to love their own personal\nenjoyment. They take away and add according to their own inclination,\nnot as it pleaseth the Eternal Truth.\n\n6. \u201cIn many men this is ignorance, chiefly is it so in those who, being\nlittle enlightened, rarely learn to love any one with perfect spiritual\nlove. They are still much drawn by natural affection and human\nfriendship to these or to those: and as they reckon of themselves in\nlower matters, so also do they frame imaginations of things heavenly.\nBut there is an immeasurable difference between those things which they\nimperfectly imagine, and these things which enlightened men behold\nthrough supernatural revelation.\n\n7. \u201cTake heed, therefore, My son, that thou treat not curiously those\nthings which surpass thy knowledge, but rather make this thy business\nand give attention to it, namely, that thou seek to be found, even\nthough it be the least, in the Kingdom of God. And even if any one\nshould know who were holier than others, or who were held greatest in\nthe Kingdom of Heaven; what should that knowledge profit him, unless\nthrough this knowledge he should humble himself before Me, and should\nrise up to give greater praise unto My name? He who considereth how\ngreat are his own sins, how small his virtues, and how far he is\nremoved from the perfection of the Saints, doeth far more acceptably in\nthe sight of God, than he who disputeth about their greatness or\nlittleness.\n\n8. \u201cThey are altogether well content, if men would learn to be content,\nand to refrain from vain babbling. They glory not of their own merits,\nseeing they ascribe no good unto themselves, but all unto Me, seeing\nthat I of my infinite charity have given them all things. They are\nfilled with so great love of the Divinity, and with such overflowing\njoy, that no glory is lacking to them, neither can any felicity be\nlacking. All the Saints, the higher they are exalted in glory, the\nhumbler are they in themselves, and the nearer and dearer are they unto\nMe. And so thou hast it written that they cast their crowns before God\nand fell on their faces before the Lamb, and worshipped Him that liveth\nfor ever and ever.(7)\n\n9. \u201cMany ask who is greatest in the Kingdom of Heaven, who know not\nwhether they shall be worthy to be counted among the least. It is a\ngreat thing to be even the least in Heaven, where all are great,\nbecause all shall be called, and shall be, the sons of God. _A little\none shall become a thousand, but the sinner being an hundred years old\nshall be accursed_. For when the disciples asked _who should be the\ngreatest in the Kingdom of Heaven_, they received no other answer than\nthis, _Except ye be converted and become as little children, ye shall\nnot enter into the Kingdom of Heaven. But whosoever shall humble\nhimself as this little child, the same shall be greatest in the Kingdom\nof Heaven_.\u201d(8)\n\n10. Woe unto them who disdain to humble themselves willingly with the\nlittle children; for the low gate of the kingdom of Heaven will not\nsuffer them to enter in. Woe also to them who are rich, who have their\nconsolation here;(9) because whilst the poor enter into the kingdom of\nGod, they shall stand lamenting without. Rejoice ye humble, and exult\nye poor, for yours is the kingdom of God if only ye walk in the truth.\n\n(1) Psalm cxix. 137. (2) Psalm xix. 9. (3) 1 Corinthians xiv. 33. (4)\nPsalm xxi. 3. (5) John xv. 19. (6) Wisd. vi. 8. (7) Revelation iv. 10;\nv. 14. (8) Matthew xviii. 3. (9) Luke vi. 24.\n\n\n\n\nCHAPTER LIX\n\nThat all hope and trust is to be fixed in God alone\n\n\nO Lord, what is my trust which I have in this life, or what is my\ngreatest comfort of all the things which are seen under Heaven? Is it\nnot Thou, O Lord my God, whose mercies are without number? Where hath\nit been well with me without Thee? Or when could it be evil whilst Thou\nwert near? I had rather be poor for Thy sake, than rich without Thee. I\nchoose rather to be a pilgrim upon the earth with Thee than without\nThee to possess heaven. Where Thou art, there is heaven; and where Thou\nare not, behold there death and hell. Thou art all my desire, and\ntherefore must I groan and cry and earnestly pray after Thee. In short\nI can confide fully in none to give me ready help in necessities, save\nin Thee alone, O my God. Thou art my hope, Thou art my trust, Thou art\nmy Comforter, and most faithful in all things.\n\n2. _All men seek their own;_(1) Thou settest forward only my salvation\nand my profit, and turnest all things unto my good. Even though Thou\ndost expose me to divers temptations and adversities, Thou ordainest\nall this unto my advantage, for Thou are wont to prove Thy beloved ones\nin a thousand ways. In which proving Thou oughtest no less to be loved\nand praised, than if Thou wert filling me full of heavenly\nconsolations.\n\n3. In Thee, therefore, O Lord God, I put all my hope and my refuge, on\nThee I lay all my tribulation and anguish; because I find all to be\nweak and unstable whatsoever I behold out of Thee. For many friends\nshall not profit, nor strong helpers be able to succour, nor prudent\ncounsellors to give a useful answer, nor the books of the learned to\nconsole, nor any precious substance to deliver, nor any secret and\nbeautiful place to give shelter, if Thou Thyself do not assist, help,\nstrengthen, comfort, instruct, keep in safety.\n\n4. For all things which seem to belong to the attainment of peace and\nfelicity are nothing when Thou art absent, and bring no felicity at all\nin reality. Therefore art Thou the end of all good, and the fulness of\nLife, and the soul of eloquence; and to hope in Thee above all things\nis the strongest solace of Thy servants. _Mine eyes look unto Thee_,(2)\nin Thee is my trust, O my God, Father of mercies.\n\n5. Bless and sanctify my soul with heavenly blessing that it may become\nThy holy habitation, and the seat of Thy eternal glory; and let nothing\nbe found in the Temple of Thy divinity which may offend the eyes of Thy\nmajesty. According to the greatness of Thy goodness and the multitude\nof Thy mercies look upon me, and hear the prayer of Thy poor servant,\nfar exiled from Thee in the land of the shadow of death. Protect and\npreserve the soul of Thy least servant amid so many dangers of\ncorruptible life, and by Thy grace accompanying me, direct it by the\nway of peace unto its home of perpetual light. Amen.\n\n(1) Philippians ii. 21 (2) Psalm cxli. 8.\n\n\n\n\nTHE FOURTH BOOK\nOF THE SACRAMENT OF THE ALTAR\n\n\nA devout exhortation to the Holy Communion\n\n\nThe Voice of Christ\n\n\nCome unto Me, all ye that labour and are heavy laden, and I will\nrefresh you,(1) saith the Lord. The bread that I will give is My flesh\nwhich I give for the life of the world.(2) Take, eat: this is My Body,\nwhich is given for you; this do in remembrance of Me.(3) He that eateth\nMy flesh and drinketh My blood dwelleth in Me and I in him. The words\nthat I speak unto you, they are spirit, and they are life.(4)\n\n(1) Matthew xi. 28 (2) John vi. 51. (3) Matthew xxvi. 26; Luke xxii.\n19. (4) John vi. 51, 63.\n\n\n\n\nCHAPTER I\n\nWith how great reverence Christ must be received\n\n\nThe Voice of the Disciple\n\n\nThese are Thy words, O Christ, Eternal Truth; though not uttered at one\ntime nor written together in one place of Scripture. Because therefore\nthey are Thy words and true, I must gratefully and faithfully receive\nthem all. They are Thine, and Thou hast uttered them; and they are mine\nalso, because Thou didst speak them for my salvation. Gladly I receive\nthem from Thy mouth, that they may be more deeply implanted in my\nheart. Words of such great grace arouse me, for they are full of\nsweetness and love; but my own sins terrify me, and my impure\nconscience driveth me away from receiving so great mysteries. The\nsweetness of Thy words encourageth me, but the multitude of my faults\npresseth me down.\n\n2. Thou commandest that I draw near to Thee with firm confidence, if I\nwould have part with Thee, and that I receive the food of immortality,\nif I desire to obtain eternal life and glory. Come unto Me, sayest\nThou, all that labour and are heavy laden, and I will refresh you. Oh,\nsweet and lovely word in the ear of the sinner, that Thou, O Lord my\nGod, dost invite the poor and needy to the Communion of Thy most holy\nbody and blood. But who am I, O Lord, that I should presume to approach\nunto Thee? Behold the heaven of heavens cannot contain Thee, and yet\nThou sayest, Come ye all unto Me.\n\n3. What meaneth this most gracious condescension, this most lovely\ninvitation? How shall I dare to come, who know no good thing of myself,\nwhence I might be able to presume? How shall I bring Thee within my\nhouse, seeing that I so often have sinned in Thy most loving sight?\nAngels and Archangels stand in awe of Thee, the Saints and just men\nfear Thee, and Thou sayest, Come unto Me! Except Thou, Lord, hadst said\nit, who should believe it true? And except Thou hadst commanded, who\nshould attempt to draw near?\n\n4. Behold, Noah, that just man, laboured for a hundred years in\nbuilding the ark, that he might be saved with the few; and I, how shall\nI be able in one hour to prepare myself to receive the Builder of the\nworld with reverence? Moses, Thy servant, Thy great and especial\nfriend, made an ark of incorruptible wood, which also he covered with\npurest gold, that he might lay up in it the tables of the law, and I, a\ncorruptible creature, shall I dare thus easily to receive Thee, the\nMaker of the Law and the Giver of life? Solomon, the wisest of the\nkings of Israel, was seven years building his magnificent temple to the\npraise of Thy Name, and for eight days celebrated the feast of its\ndedication, offered a thousand peace offerings, and solemnly brought up\nthe Ark of the Covenant to the place prepared for it, with the sound of\ntrumpets and great joy, and I, unhappy and poorest of mankind, how\nshall I bring Thee into my house, who scarce know how to spend half an\nhour in devotion? And oh that it were even one half hour worthily\nspent!\n\n5. O my God, how earnestly these holy men strove to please Thee! And\nalas! how little and trifling is that which I do! how short a time do I\nspend, when I am disposing myself to Communion. Rarely altogether\ncollected, most rarely cleansed from all distraction. And surely in the\nsaving presence of Thy Godhead no unmeet thought ought to intrude, nor\nshould any creature take possession of me, because it is not an Angel\nbut the Lord of the Angels, that I am about to receive as my Guest.\n\n6. Yet there is a vast difference between the Ark of the Covenant with\nits relics, and Thy most pure Body with its ineffable virtues, between\nthose sacrifices of the law, which were figures of things to come, and\nthe true sacrifice of Thy Body, the completion of all the ancient\nsacrifices.\n\n7. Wherefore then do I not yearn more ardently after Thy adorable\npresence? Why do I not prepare myself with greater solicitude to\nreceive Thy holy things, when those holy Patriarchs and Prophets of\nold, kings also and princes, with the whole people, manifested so great\naffection of devotion towards Thy Divine Service?\n\n8. The most devout king David danced with all his might before the Ark\nof God, calling to mind the benefits granted to his forefathers in days\npast; he fashioned musical instruments of various sorts, put forth\nPsalms, and appointed them to be sung with joy, played also himself\nofttimes on the harp, being inspired with the grace of the Holy Ghost;\nhe taught the people of Israel to praise God with the whole heart, and\nwith unity of voice to bless and praise Him every day. If so great\ndevotion was then exercised, and celebration of divine praise was\ncarried on before the Ark of the Testimony, how great reverence and\ndevotion ought now to be shown by me and all Christian people at the\nministering of the Sacrament, at receiving the most precious Body and\nBlood of Christ.\n\n9. Many run to diverse places to visit the memorials of departed\nSaints, and rejoice to hear of their deeds and to look upon the\nbeautiful buildings of their shrines. And behold, Thou art present here\nwith me, O my God, Saint of Saints, Creator of men and Lord of the\nAngels. Often in looking at those memorials men are moved by curiosity\nand novelty, and very little fruit of amendment is borne away,\nespecially when there is so much careless trifling and so little true\ncontrition. But here in the Sacrament of the Altar, Thou art present\naltogether, My God, the Man Christ Jesus; where also abundant fruit of\neternal life is given to every one soever that receiveth Thee worthily\nand devoutly. But to this no levity draweth, no curiosity, nor\nsensuality, only steadfast faith, devout hope, and sincere charity.\n\n10. O God, invisible Creator of the world, how wondrously dost Thou\nwork with us, how sweetly and graciously Thou dealest with Thine elect,\nto whom Thou offerest Thyself to be received in this Sacrament! For\nthis surpasseth all understanding, this specially draweth the hearts of\nthe devout and enkindleth their affections. For even thy true faithful\nones themselves, who order their whole life to amendment, oftentimes\ngain from this most excellent Sacrament great grace of devotion and\nlove of virtue.\n\n11. Oh admirable and hidden grace of the Sacrament, which only Christ\u2019s\nfaithful ones know, but the faithless and those who serve sin cannot\nexperience! In this Sacrament is conferred spiritual grace, and lost\nvirtue is regained in the soul, and the beauty which was disfigured by\nsin returneth again. So great sometimes is this grace that out of the\nfulness of devotion given, not only the mind but also the weak body\nfeeleth that more strength is supplied unto it.\n\n12. But greatly must we mourn and lament over our lukewarmness and\nnegligence, that we are not drawn by greater affection to become\npartakers of Christ, in whom all the hope and the merit of those that\nare to be saved consist. For He Himself is our sanctification and\nredemption.(1) He is the consolation of pilgrims and the eternal\nfruition of the Saints. Therefore it is grievously to be lamented that\nmany so little consider this health-giving mystery, which maketh heaven\nglad and preserveth the whole world. Alas for the blindness and\nhardness of man\u2019s heart, that he considereth not more this unspeakable\ngift, and even slippeth down through the daily use, into carelessness.\n\n13. For if this most holy Sacrament were celebrated in one place only,\nand were consecrated only by one priest in the whole world, with what\ngreat desire thinkest thou, would men be affected towards that place\nand towards such a priest of God, that they might behold the divine\nmysteries celebrated? But now are many men made priests and in many\nplaces the Sacrament is celebrated, that the grace and love of God\ntowards men might the more appear, the more widely the Holy Communion\nis spread abroad over all the world. Thanks be unto Thee, O good Jesus,\nEternal Shepherd, who hast vouchsafed to refresh us, poor and exiled\nones, with Thy precious Body and Blood, and to invite us to partake\nthese holy mysteries by the invitation from Thine own mouth, saying,\nCome unto Me, ye who labour and are heavy laden, and I will refresh\nyou.\n\n(1) 1 Corinthians i. 30.\n\n\n\n\nCHAPTER II\n\nThat the greatness and charity of God is shown to men in the Sacrament\n\n\nThe Voice of the Disciple\n\n\nTrusting in Thy goodness and great mercy, O Lord, I draw near, the sick\nto the Healer, the hungering and thirsting to the Fountain of life, the\npoverty-stricken to the King of heaven, the servant to the Lord, the\ncreature to the Creator, the desolate to my own gentle Comforter. But\nwhence is this unto me, that Thou comest unto me? Who am I that Thou\nshouldest offer me Thyself? How doth a sinner dare to appear before\nThee? And how dost thou vouchsafe to come to the sinner? Thou knowest\nThy servant, and Thou knowest that he hath in him no good thing for\nwhich Thou shouldest grant him this grace. I confess therefore mine own\nvileness, I acknowledge Thy goodness, I praise Thy tenderness, and I\ngive Thee thanks for Thine exceeding great love. For Thou doest this\nfor Thine own sake, not for my merits, that Thy goodness may be more\nmanifest unto me, Thy charity more abundantly poured out upon me, and\nThy humility more perfectly commended unto me. Therefore because this\npleaseth Thee and Thou hast commanded that thus it shall be, Thy\ncondescension pleaseth me also; and oh that mine iniquity hinder it\nnot.\n\n2. O most sweet and tender Jesus, what reverence, what giving of thanks\nis due to Thee with perpetual praise for the receiving of Thy sacred\nBody and Blood, the dignity whereof no man is found able to express.\nBut what shall I think upon in this Communion in approaching my Lord,\nwhom I am not able worthily to honour, and nevertheless whom I long\ndevoutly to receive? What shall be better and more healthful meditation\nfor me, than utter humiliation of myself before Thee, and exaltation of\nThine infinite goodness towards me? I praise Thee, O my God, and exalt\nThee for evermore. I despise myself, and cast myself down before Thee\ninto the deep of my vileness.\n\n3. Behold, Thou art the Saint of saints and I the refuse of sinners;\nbehold, Thou stoopest unto me who am not worthy to look upon Thee;\nbehold, Thou comest unto me, Thou willest to be with me, Thou invitest\nme to Thy feast. Thou willest to give me the heavenly food and bread of\nangels to eat; none other, in truth, than Thyself, The living bread,\nwhich didst descend from heaven; and givest life to the world.(1)\n\n4. Behold, whence this love proceedeth! what manner of condescension\nshineth forth herein. What great giving of thanks and praise is due\nunto Thee for these benefits! Oh how salutary and profitable Thy\npurpose when Thou didst ordain this! How sweet and pleasant the feast\nwhen Thou didst give Thyself for food! Oh how admirable is thy working,\nO Lord, how mighty Thy power, how unspeakable Thy truth! For Thou didst\nspeak the word, and all things were made; and this is done which Thou\nhast commanded.\n\n5. A thing wonderful, and worthy of faith, and surpassing all the\nunderstanding of man, that Thou, O Lord my God, very God and very man,\ngivest Thyself altogether to us in a little bread and wine, and art so\nour inexhaustible food. Thou, O Lord of all, who hast need of nothing,\nhast willed to dwell in us through Thy Sacrament. Preserve my heart and\nmy body undefiled, that with a joyful and pure conscience I may be able\nvery often to [celebrate, and](2) receive to my perpetual health. Thy\nmysteries, which Thou hast consecrated and instituted both for Thine\nown honour, and for a perpetual memorial.\n\n6. Rejoice, O my soul, and give thanks unto God for so great a gift and\nprecious consolation, left unto thee in this vale of tears. For so oft\nas thou callest this mystery to mind and receivest the body of Christ,\nso often dost thou celebrate the work of thy redemption, and art made\npartaker of all the merits of Christ. For the charity of Christ never\ngroweth less, and the greatness of His propitiation is never exhausted.\nTherefore, by continual renewal of thy spirit, thou oughtest to dispose\nthyself hereunto and to weigh the great mystery of salvation with\nattentive consideration. So great, new, and joyful ought it to appear\nto thee when thou comest to communion, as if on this self-same day\nChrist for the first time were descending into the Virgin\u2019s womb and\nbecoming man, or hanging on the cross, suffering and dying for the\nsalvation of mankind.\n\n(1) John vi. 51. (2) The words in brackets are only suitable for a\npriest.\n\n\n\n\nCHAPTER III\n\nThat it is profitable to Communicate often\n\n\nThe Voice of the Disciple\n\n\nBehold I come unto Thee, O Lord, that I may be blessed through Thy\ngift, and be made joyful in Thy holy feast which Thou, O God, of Thy\ngoodness hast prepared for the poor.(1) Behold in Thee is all that I\ncan and ought to desire, Thou art my salvation and redemption, my hope\nand strength, my honour and glory. Therefore rejoice the soul of Thy\nservant this day, for unto Thee, O Lord Jesus, do I lift up my soul.(2)\nI long now to receive Thee devoutly and reverently, I desire to bring\nThee into my house, so that with Zacchaeus I may be counted worthy to\nbe blessed by Thee and numbered among the children of Abraham. My soul\nhath an earnest desire for Thy Body, my heart longeth to be united with\nThee.\n\n2. Give me Thyself and it sufficeth, for besides Thee no consolation\navaileth. Without Thee I cannot be, and without Thy visitation I have\nno power to live. And therefore I must needs draw nigh unto Thee often,\nand receive Thee for the healing of my soul, lest haply I faint by the\nway if I be deprived of heavenly food. For so Thou, most merciful\nJesus, preaching to the people and healing many sick, didst once say, I\nwill not send them away fasting to their own homes, lest they faint by\nthe way.(3) Deal therefore now to me in like manner, for Thou left\nThyself for the consolation of the faithful in the Sacrament. For Thou\nart the sweet refreshment of the soul, and he who shall eat Thee\nworthily shall be partaker and inheritor of the eternal glory.\nNecessary indeed it is for me, who so often slide backwards and sin, so\nquickly wax cold and faint, to renew, cleanse, enkindle myself by\nfrequent prayers and penitences and receiving of Thy sacred Body and\nBlood lest haply by too long abstinence, I fall short of my holy\nresolutions.\n\n3. For the imaginations of man\u2019s heart are evil from his youth,(4) and\nexcept divine medicine succour him, man slideth away continually unto\nthe worse. The Holy Communion therefore draweth us back from evil, and\nstrengtheneth us for good. For if I now be so negligent and lukewarm\nwhen I communicate [or celebrate], how should it be with me, if I\nreceive not this medicine, and sought not so great a help? [And though\nI am not every day fit nor well prepared to celebrate, I will\nnevertheless give diligent heed at due season, to receive the divine\nmysteries, and to become partaker of so great grace]. For this is the\none principal consolation of a faithful soul, so long as it is absent\nfrom Thee in mortal body, that being continually mindful of its God, it\nreceiveth its Beloved with devout spirit.\n\n4. Oh wonderful condescension of Thy pity surrounding us, that Thou, O\nLord God, Creator and Quickener of all spirits, deignest to come unto a\nsoul so poor and weak, and to appease its hunger with Thy whole Deity\nand Humanity. Oh happy mind and blessed soul, to which is granted\ndevoutly to receive Thee its Lord God, and in so receiving Thee to be\nfilled with all spiritual joy! Oh how great a Lord doth it entertain,\nhow beloved a Guest doth it bring in, how delightful a Companion doth\nit receive, how faithful a Friend doth it welcome, how beautiful and\nexalted a Spouse, above every other Beloved, doth it embrace, One to be\nloved above all things that can be desired! Oh my most sweet Beloved,\nlet heaven and earth and all the glory of them, be silent in Thy\npresence; seeing whatsoever praise and beauty they have it is of Thy\ngracious bounty; and they shall never reach unto the loveliness of Thy\nName, Whose Wisdom is infinite.(5)\n\n(1) Psalm lxviii. 10. (2) Psalm lxxxvi. 4. (3) Matthew xv. 32. (4)\nGenesis viii. 21. (5) Psalm cxlvii. 5.\n\n\n\n\nCHAPTER IV\n\nThat many good gifts are bestowed upon those who Communicate devoutly\n\n\nThe Voice of the Disciple\n\n\nO Lord my God, prevent Thou Thy servant with the blessings of Thy\nsweetness, that I may be enabled to draw near worthily and devoutly to\nThy glorious Sacrament. Awaken my heart towards Thee, and deliver me\nfrom heavy slumber. Visit me with Thy salvation that I may in spirit\ntaste Thy sweetness, which plentifully lieth hid in this Sacrament as\nin a fountain. Lighten also mine eyes to behold this so great mystery,\nand strengthen me that I may believe it with undoubting faith. For it\nis Thy word, not human power; it is Thy holy institution, not the\ninvention of man. For no man is found fit in himself to receive and to\nunderstand these things, which transcend even the wisdom of the Angels.\nWhat portion then shall I, unworthy sinner, who am but dust and ashes,\nbe able to search into and comprehend of so deep a Sacrament?\n\n2. O Lord, in the simplicity of my heart, in good and firm faith, and\naccording to Thy will, I draw nigh unto Thee with hope and reverence,\nand truly believe that Thou art here present in the Sacrament, God and\nman. Thou willest therefore that I receive Thee and unite myself to\nThee in charity. Wherefore I beseech Thy mercy, and implore Thee to\ngive me Thy special grace, to this end, that I may be wholly dissolved\nand overflow with love towards Thee, and no more suffer any other\nconsolation to enter into me. For this most high and most glorious\nSacrament is the health of the soul and the body, the medicine of all\nspiritual sickness, whereby I am healed of my sins, my passions are\nbridled, temptations are conquered or weakened, more grace is poured\ninto me, virtue begun is increased, faith is made firm, hope is\nstrengthened, and charity is enkindled and enlarged.\n\n3. For in this Sacrament Thou hast bestowed many good things and still\nbestowest them continually on Thine elect who communicate devoutly, O\nmy God, Lifter up of my soul, Repairer of human infirmity, and Giver of\nall inward consolation. For Thou pourest into them much consolation\nagainst all sorts of tribulation, and out of the deep of their own\nmisery Thou liftest them up to the hope of Thy protection, and with\never new grace, dost inwardly refresh and enlighten them; so that they\nwho felt themselves to be anxious and without affection before\nCommunion, afterwards being refreshed with heavenly food and drink,\nfind themselves changed for the better. And even in such wise Thou\ndealest severally with Thine elect, that they may truly acknowledge and\nclearly make proof that they have nothing whatsoever of their own, and\nwhat goodness and grace come to them from Thee; because being in\nthemselves cold, hard of heart, indevout, through Thee they become\nfervent, zealous, and devout. For who is there coming humbly to the\nfountain of sweetness, carrieth not away thence at the least some\nlittle of that sweetness? Or who standing by a large fire, feeleth not\nfrom thence a little of its heat? And Thou art ever a full and\noverflowing fountain, a fire continually burning, and never going out.\n\n4. Wherefore if it is not suffered to me to draw from the fulness of\nthe fountain, nor to drink unto satisfying, yet will I set my lips to\nthe mouth of the heavenly conduit, that at least I may receive a small\ndrop to quench my thirst, that I dry not up within my heart. And if I\nam not yet able to be altogether heavenly and so enkindled as the\nCherubim and Seraphim, yet will I endeavour to give myself unto\ndevotion, and to prepare my heart, that I may gain if it be but a\nlittle flame of the divine fire, through the humble receiving of the\nlife-giving Sacrament. But whatsoever is wanting unto me, O merciful\nJesus, Most Holy Saviour, do Thou of Thy kindness and grace supply, who\nhast vouchsafed to call all unto Thee, saying, Come unto me, all ye\nthat are weary and heavy laden, and I will refresh you.\n\n5. I indeed labour in the sweat of my face, I am tormented with sorrow\nof heart, I am burdened with sins, I am disquieted with temptations, I\nam entangled and oppressed with many passions, and there is none to\nhelp me, there is none to deliver and ease me, but Thou, O Lord God, my\nSaviour, to whom I commit myself and all things that are mine, that\nThou mayest preserve me and lead me unto life eternal.\n\n Receive me unto the praise and glory of Thy name, who hast prepared\n Thy Body and Blood to be my meat and drink. Grant, O Lord God my\n Saviour, that with coming often to Thy mysteries the zeal of my\n devotion may increase.\n\n\n\n\nCHAPTER V\n\nOf the dignity of this Sacrament, and of the office of the priest\n\n\nThe Voice of the Beloved\n\n\nIf thou hadst angelic purity and the holiness of holy John the Baptist,\nthou wouldest not be worthy to receive or to minister this Sacrament.\nFor this is not deserved by merit of man that a man should consecrate\nand minister the Sacrament of Christ, and take for food the bread of\nAngels. Vast is the mystery, and great is the dignity of the priests,\nto whom is given what is not granted to Angels. For priests only,\nrightly ordained in the church, have the power of consecrating and\ncelebrating the Body of Christ. The priest indeed is the minister of\nGod, using the Word of God by God\u2019s command and institution;\nnevertheless God is there the principal Author and invisible Worker,\nthat to whom all that He willeth is subject, and all He commandeth is\nobedient.\n\n2. Therefore thou must believe God Almighty in this most excellent\nSacrament, more than thine own sense or any visible sign at all. And\ntherefore with fear and reverence is this work to be approached. Take\nheed therefore and see what it is of which the ministry is committed to\nthee by the laying on of the Bishop\u2019s hand. Behold thou art made a\npriest and art consecrated to celebrate. See now that thou do it before\nGod faithfully and devoutly at due time, and shew thyself without\nblame. Thou hast not lightened thy burden, but art now bound with a\nstraiter bond of discipline, and art pledged to a higher degree of\nholiness. A priest ought to be adorned with all virtues and to afford\nto others an example of good life. His conversation must not be with\nthe popular and common ways of men, but with Angels in Heaven or with\nperfect men on earth.\n\n3. A priest clad in holy garments taketh Christ\u2019s place that he may\npray unto God with all supplication and humility for himself and for\nthe whole people. He must always remember the Passion of Christ. He\nmust diligently look upon Christ\u2019s footsteps and fervently endeavour\nhimself to follow them. He must bear meekly for God whatsoever ills are\nbrought upon him by others. He must mourn for his own sins, and for the\nsins committed by others, and may not grow careless of prayer and holy\noblation, until he prevail to obtain grace and mercy. When the priest\ncelebrateth, he honoureth God, giveth joy to the Angels, buildeth up\nthe Church, helpeth the living, hath communion with the departed, and\nmaketh himself a partaker of all good things.\n\n\n\n\nCHAPTER VI\n\nAn inquiry concerning preparation for Communion\n\n\nThe Voice of the Disciple\n\n\nWhen I consider Thy dignity, O Lord, and mine own vileness, I tremble\nvery exceedingly, and am confounded within myself. For if I approach\nnot, I fly from life; and if I intrude myself unworthily, I run into\nThy displeasure. What then shall I do, O my God, Thou helper and\nCounsellor in necessities.\n\n2. Teach Thou me the right way; propound unto me some short exercise\nbefitting Holy Communion. For it is profitable to know how I ought to\nprepare my heart devoutly and reverently for Thee, to the intent that I\nmay receive Thy Sacrament to my soul\u2019s health [or it may be also for\nthe celebrating this so great and divine mystery].\n\n\n\n\nCHAPTER VII\n\nOf the examination of conscience, and purpose of amendment\n\n\nThe Voice of the Beloved\n\n\nAbove all things the priest of God must draw nigh, with all humility of\nheart and supplicating reverence, with full faith and pious desire for\nthe honour of God, to celebrate, minister, and receive this Sacrament.\nDiligently examine thy conscience and with all thy might with true\ncontrition and humble confession cleanse and purify it, so that thou\nmayest feel no burden, nor know anything which bringeth thee remorse\nand impedeth thy free approach. Have displeasure against all thy sins\nin general, and specially sorrow and mourn because of thy daily\ntransgressions. And if thou have time, confess unto God in the secret\nof thine heart, all miseries of thine own passion.\n\n2. Lament grievously and be sorry, because thou art still so carnal and\nworldly, so unmortified from thy passions, so full of the motion of\nconcupiscence, so unguarded in thine outward senses, so often entangled\nin many vain fancies, so much inclined to outward things, so negligent\nof internal; so ready to laughter and dissoluteness, so unready to\nweeping and contrition; so prone to ease and indulgence of the flesh,\nso dull to zeal and fervour; so curious to hear novelties and behold\nbeauties, so loth to embrace things humble and despised; so desirous to\nhave many things, so grudging in giving, so close in keeping; so\ninconsiderate in speaking, so reluctant to keep silence; so disorderly\nin manners, so inconsiderate in actions; so eager after food, so deaf\ntowards the Word of God; so eager after rest, so slow to labour; so\nwatchful after tales, so sleepy towards holy watchings; so eager for\nthe end of them, so wandering in attention to them; so negligent in\nobserving the hours of prayer, so lukewarm in celebrating, so\nunfruitful in communicating; so quickly distracted, so seldom quite\ncollected with thyself; so quickly moved to anger, so ready for\ndispleasure at others; so prone to judging, so severe at reproving; so\njoyful in prosperity, so weak in adversity; so often making many good\nresolutions and bringing them to so little effect.\n\n3. When thou hast confessed and bewailed these and thy other\nshortcomings, with sorrow and sore displeasure at thine own infirmity,\nmake then a firm resolution of continual amendment of life and of\nprogress in all that is good. Then moreover with full resignation and\nentire will offer thyself to the honour of My name on the altar of\nthine heart as a perpetual whole burnt-offering, even by faithfully\npresenting thy body and soul unto Me, to the end that thou mayest so be\naccounted worthy to draw near to offer this sacrifice of praise and\nthanksgiving to God, and to receive the Sacrament of My Body and Blood\nto thy soul\u2019s health. For there is no oblation worthier, no\nsatisfaction greater for the destroying of sin, than that a man offer\nhimself to God purely and entirely with the oblation of the Body and\nBlood of Christ in the Holy Communion. If a man shall have done what in\nhim lieth, and shall repent him truly, then how often soever he shall\ndraw nigh unto Me for pardon and grace, As I live, saith the Lord, I\nhave no pleasure in the death of a sinner, but rather that he should be\nconverted, and live. All his transgressions that he hath committed,\nthey shall not be mentioned unto him.(1)\n\n(1) Ezekiel xviii. 22, 23.\n\n\n\n\nCHAPTER VIII\n\nOf the oblation of Christ upon the cross, and of resignation of self\n\n\nThe Voice of the Beloved\n\n\nAs I of my own will offered myself unto God the Father on the Cross for\nthy sins with outstretched hands and naked body, so that nothing\nremained in Me that did not become altogether a sacrifice for the\nDivine propitiation; so also oughtest thou every day to offer thyself\nwillingly unto Me for a pure and holy oblation with all thy strength\nand affections, even to the utmost powers of thine heart. What more do\nI require of thee than thou study to resign thyself altogether unto Me?\nWhatsoever thou givest besides thyself, I nothing care for, for I ask\nnot thy gift, but thee.\n\n2. As it would not be sufficient for thee if thou hadst all things\nexcept Me, even so whatsoever thou shalt give Me, if thou give Me not\nthyself, it cannot please Me. Offer thyself to Me, and give thyself\naltogether for God, so shall thy offering be accepted. Behold I offered\nMyself altogether to the Father for thee, I give also My whole body and\nblood for food, that thou mightest remain altogether Mine and I thine.\nBut if thou stand in thyself, and offer not thyself freely to My will,\nthy offering is not perfect, neither shall the union betwixt us be\ncomplete. Therefore ought the freewill offering of thyself into the\nhands of God to go before all thy works, if thou wilt attain liberty\nand grace. For this is the cause that so few are inwardly enlightened\nand made free, that they know not how to deny themselves entirely. My\nword standeth sure, Except a man forsake all, he cannot be My\ndisciple.(1) Thou therefore, if thou wilt be My disciple, offer thyself\nto Me with all thy affections.\n\n(1) Luke xiv. 33.\n\n\n\n\nCHAPTER IX\n\nThat we ought to offer ourselves and all that is ours to God, and to\npray for all\n\n\nThe Voice of the Disciple\n\n\nLord, all that is in the heaven and in the earth is Thine.(1) I desire\nto offer myself up unto thee as a freewill offering, and to continue\nThine for ever. Lord, in the uprightness of mine heart I willingly\noffer(2) myself to Thee to-day to be Thy servant for ever, in humble\nsubmission and for a sacrifice of perpetual praise. Receive me with\nthis holy Communion of Thy precious Body, which I celebrate before Thee\nthis day in the presence of the Angels invisibly surrounding, that it\nmay be for the salvation of me and of all Thy people.\n\n2. Lord, I lay before Thee at this celebration all my sins and offences\nwhich I have committed before Thee and Thy holy Angels, from the day\nwhereon I was first able to sin even unto this hour; that Thou mayest\nconsume and burn them every one with the fire of Thy charity, and\nmayest do away all the stains of my sins, and cleanse my conscience\nfrom all offence, and restore me to Thy favour which by sinning I have\nlost, fully forgiving me all, and mercifully admitting me to the kiss\nof peace.\n\n3. What can I do concerning my sins, save humbly to confess and lament\nthem and unceasingly to beseech Thy propitiation? I beseech Thee, be\npropitious unto me and hear me, when I stand before Thee, O my God. All\nmy sins displease me grievously: I will never more commit them; but I\ngrieve for them and will grieve so long as I live, steadfastly\npurposing to repent me truly, and to make restitution as far as I can.\nForgive, O God, forgive me my sins for Thy holy Name\u2019s sake; save my\nsoul, which Thou hast redeemed with Thy precious blood. Behold I commit\nmyself to Thy mercy, I resign myself to Thy hands. Deal with me\naccording to Thy loving-kindness, not according to my wickedness and\niniquity.\n\n4. I offer also unto Thee all my goodness, though it is exceedingly\nlittle and imperfect, that Thou mayest mend and sanctify it, that Thou\nmayest make it well pleasing and acceptable in Thy sight, and ever draw\nit on towards perfection; and furthermore bring me safely, slothful and\nuseless poor creature that I am, to a happy and blessed end.\n\n5. Moreover I offer unto Thee all pious desires of the devout,\nnecessities of parents, friends, brothers, sisters, and all who are\ndear to me, and of those who have done good to me, or to others for Thy\nlove; and those who have desired and besought my prayers for themselves\nand all belonging to them; that all may feel themselves assisted by Thy\ngrace, enriched by consolation, protected from dangers, freed from\npains; and that being delivered from all evils they may joyfully give\nThee exceeding thanks.\n\n6. I offer also to Thee prayers and Sacramental intercessions for those\nspecially who have injured me in aught, made me sad, or spoken evil\nconcerning me, or have caused me any loss or displeasure; for all those\nalso whom I have at any time made sad, disturbed, burdened, and\nscandalized, by words or deeds, knowingly or ignorantly; that to all of\nus alike, Thou mayest equally pardon our sins and mutual offences. Take\naway, O Lord, from our hearts all suspicion, indignation, anger, and\ncontention, and whatsoever is able to injure charity and diminish\nbrotherly love. Have mercy, have mercy, Lord, on those who entreat Thy\nmercy; give grace to the needy; and make us such that we may be worthy\nto enjoy Thy grace, and go forward to the life eternal. Amen.\n\n(1) 1 Chronicles xxix. 11. (2) 1 Chronicles xxix. 17.\n\n\n\n\nCHAPTER X\n\nThat Holy Communion is not lightly to be omitted\n\n\nThe Voice of the Beloved\n\n\nThou must frequently betake thee to the Fountain of grace and divine\nmercy, to the Fountain of goodness and all purity; to the end that thou\nmayest obtain the healing of thy passions and vices, and mayest be made\nstronger and more watchful against all temptations and wiles of the\ndevil. The enemy, knowing what profit and exceeding strong remedy lieth\nin the Holy Communion, striveth by all means and occasions to draw back\nand hinder the faithful and devout, so far as he can.\n\n2. For when some set about to prepare themselves for Holy Communion,\nthey suffer from the more evil suggestions of Satan. The very evil\nspirit himself (as is written in Job), cometh among the sons of God\nthat he may trouble them by his accustomed evil dealing, or make them\nover timid and perplexed; to the intent that he may diminish their\naffections, or take away their faith by his attacks, if haply he may\nprevail upon them to give up Holy Communion altogether, or to come\nthereto with lukewarm hearts. But his wiles and delusions must not be\nheeded, howsoever wicked and terrible they be; but all his delusion\nmust be cast back upon his own head. The wretch must be despised and\nlaughed to scorn: neither must Holy Communion be omitted because of his\ninsults and the inward troubles which he stirreth up.\n\n3. Often also too much carefulness or some anxiety or other touching\nconfession hindereth from obtaining devotion. Do thou according to the\ncounsel of wise men, and lay aside anxiety and scruple, because it\nhindereth the grace of God and destroyeth devotion of mind. Because of\nsome little vexation or trouble do not thou neglect Holy Communion, but\nrather hasten to confess it, and forgive freely all offences committed\nagainst thee. And if thou hast offended any man, humbly beg for pardon,\nand God shall freely forgive thee.\n\n4. What profiteth it to put off for long time the confession of thy\nsins, or to defer Holy Communion? Cleanse thyself forthwith, spit out\nthe poison with all speed, hasten to take the remedy, and thou shalt\nfeel thyself better than if thou didst long defer it. If to-day thou\ndefer it on one account, to-morrow perchance some greater obstacle will\ncome, and so thou mayest be long time hindered from Communion and\nbecome more unfit. As soon as thou canst, shake thyself from thy\npresent heaviness and sloth, for it profiteth nothing to be long\nanxious, to go long on thy way with heaviness of heart, and because of\ndaily little obstacles to sever thyself from divine things: nay it is\nexceeding hurtful to defer thy Communion long, for this commonly\nbringeth on great torpor. Alas! there are some, lukewarm and\nundisciplined, who willingly find excuses for delaying repentance, and\ndesire to defer Holy Communion, lest they should be bound to keep\nstricter watch upon themselves.\n\n5. Alas! how little charity, what flagging devotion, have they who so\nlightly put off Holy Communion. How happy is he, how acceptable to God,\nwho so liveth, and in such purity of conscience keepeth himself, that\nany day he could be ready and well inclined to communicate, if it were\nin his power, and might be done without the notice of others. If a man\nsometimes abstaineth for the sake of humility or some sound cause, he\nis to be commended for his reverence. But if drowsiness have taken hold\nof him, he ought to rouse himself and to do what in him lieth; and the\nLord will help his desire for the good will which he hath, which God\nspecially approveth.\n\n6. But when he is hindered by sufficient cause, yet will he ever have a\ngood will and pious intention to communicate; and so he shall not be\nlacking in the fruit of the Sacrament. For any devout man is able every\nday and every hour to draw near to spiritual communion with Christ to\nhis soul\u2019s health and without hindrance. Nevertheless on certain days\nand at the appointed time he ought to receive the Body and Blood of his\nRedeemer with affectionate reverence, and rather to seek after the\npraise and honour of God, than his own comfort. For so often doth he\ncommunicate mystically, and is invisibly refreshed, as he devoutly\ncalleth to mind the mystery of Christ\u2019s incarnation and His Passion,\nand is inflamed with the love of Him.\n\n7. He who only prepareth himself when a festival is at hand or custom\ncompelleth, will too often be unprepared. Blessed is he who offereth\nhimself to God for a whole burnt-offering, so often as he celebrateth\nor communicateth! Be not too slow nor too hurried in thy celebrating,\nbut preserve the good received custom of those with whom thou livest.\nThou oughtest not to produce weariness and annoyance in others, but to\nobserve the received custom, according to the institution of the\nelders; and to minister to the profit of others rather than to thine\nown devotion or feeling.\n\n\n\n\nCHAPTER XI\n\nThat the Body and Blood of Christ and the Holy Scriptures are most\nnecessary to a faithful soul\n\n\nThe Voice of the Disciple\n\n\nO most sweet Lord Jesus, how great is the blessedness of the devout\nsoul that feedeth with Thee in Thy banquet, where there is set before\nit no other food than Thyself its only Beloved, more to be desired than\nall the desires of the heart? And to me it would verily be sweet to\npour forth my tears in Thy presence from the very bottom of my heart,\nand with the pious Magdalene to water Thy feet with my tears. But where\nis this devotion? Where the abundant flowing of holy tears? Surely in\nThy presence and in the presence of the holy Angels my whole heart\nought to burn and to weep for joy; for I have Thee in the Sacrament\nverily present, although hidden under other form.\n\n2. For in Thine own Divine brightness, mine eyes could not endure to\nbehold Thee, neither could the whole world stand before the splendour\nof the glory of Thy Majesty. In this therefore Thou hast consideration\nunto my weakness, that Thou hidest Thyself under the Sacrament. I\nverily possess and adore Him whom the Angels adore in heaven; I yet for\na while by faith, but they by sight and without a veil. It is good for\nme to be content with the light of true faith, and to walk therein\nuntil the day of eternal brightness dawn, and the shadows of figures\nflee away.(1) But when that which is perfect is come, the using of\nSacraments shall cease, because the Blessed in heavenly glory have no\nneed of Sacramental remedy. For they rejoice unceasingly in the\npresence of God, beholding His glory face to face, and _being changed\nfrom glory to glory_(2) of the infinite God, they taste the Word of God\nmade flesh, as He was in the beginning and remaineth for everlasting.\n\n3. When I think on these wondrous things, even spiritual comfort\nwhatsoever it be becometh sore weariness to me; for so long as I see\nnot openly my Lord in His own Glory, I count for nothing all which I\nbehold and hear in the world. Thou, O God, art my witness that nothing\nis able to comfort me, no creature is able to give me rest, save Thou,\nO my God, whom I desire to contemplate everlastingly. But this is not\npossible, so long as I remain in this mortal state. Therefore ought I\nto set myself unto great patience, and submit myself unto Thee in every\ndesire. For even Thy Saints, O Lord, who now rejoice with Thee in the\nkingdom of heaven, waited for the coming of Thy glory whilst they lived\nhere, in faith and great glory. What they believed, that believe I;\nwhat they hoped, I hope; whither they have attained to, thither through\nThy grace hope I to come. I will walk meanwhile in faith, strengthened\nby the examples of the Saints. I will have also holy books for comfort\nand for a mirror of life, and above them all Thy most holy Body and\nBlood shall be for me a special remedy and refuge.\n\n4. For two things do I feel to be exceedingly necessary to me in this\nlife, without which this miserable life would be intolerable to me;\nbeing detained in the prison of this body, I confess that I need two\nthings, even food and light. Thou hast therefore given to me who am so\nweak, Thy sacred Body and Blood, for the refreshing of my soul and\nbody, and hast set _Thy Word for a lantern to my feet_.(3) Without\nthese two I could not properly live; for the Word of God is the light\nof my soul, and Thy Sacrament the bread of life. These may also be\ncalled the two tables, placed on this side and on that, in the treasury\nof Thy holy Church. One table is that of the Sacred Altar, bearing the\nholy bread, that is the precious Body and Blood of Christ; the other is\nthe table of the Divine Law, containing holy doctrine, teaching the\ntrue faith, and leading steadfastly onwards even to that which is\nwithin the veil, where the Holy of Holies is.\n\n5. Thanks be unto Thee, O Lord Jesus, Light of Light everlasting, for\nthat table of holy doctrine which Thou has furnished unto us by Thy\nservants the Prophets and Apostles and other teachers. Thanks be to\nThee, O Creator and Redeemer of men, who to make known Thy love to the\nwhole world has prepared a great supper, in which Thou hast set forth\nfor good not the typical lamb, but Thine own most Holy Body and Blood;\nmaking all Thy faithful ones joyful with this holy banquet and giving\nthem to drink the cup of salvation, wherein are all the delights of\nParadise, and the holy Angels do feed with us, and with yet happier\nsweetness.\n\n6. Oh how great and honourable is the office of the priests, to whom it\nis given to consecrate the Sacrament of the Lord of majesty with holy\nwords, to bless it with the lips, to hold it in their hands, to receive\nit with their own mouth, and to administer it to others! Oh how clean\nought those hands to be, how pure the mouth, how holy the body, how\nunspotted the heart of the priest, to whom so often the Author of\npurity entereth in! From the mouth of the priest ought naught to\nproceed but what is holy, what is honest and profitable, because he so\noften receiveth the Sacrament of Christ.\n\n7. His eyes ought to be single and pure, seeing they are wont to look\nupon the Body of Christ; the hands should be pure and lifted towards\nheaven, which are wont to hold within them the Creator of heaven and\nearth. To priests is it specially said in the Law, _Be ye holy, for I\nthe Lord your God am holy._(4)\n\n8. Assist us with Thy grace, O Almighty God, that we who have taken\nupon us the priestly office, may be able to converse worthily and\ndevoutly with Thee in all purity and good conscience. And if we are not\nable to have our conversation in such innocency of life as we ought,\nyet grant unto us worthily to lament the sins which we have committed,\nand in the spirit of humility and full purpose of a good will, to serve\nThee more earnestly for the future.\n\n(1) Cant. ii. 17. (2) 2 Corinthians iii. 18. (3) Psalm cxix. 105. (4)\nLeviticus xix. 2.\n\n\n\n\nCHAPTER XII\n\nThat he who is about to Communicate with Christ ought to prepare\nhimself with great diligence\n\n\nThe Voice of the Beloved\n\n\nI am the Lover of purity, and Giver of sanctity. I seek a pure heart,\nand there is the place of My rest. Prepare for Me the larger upper room\nfurnished, and I will keep the Passover at thy house with my\ndisciples.(1) If thou wilt that I come unto thee and abide with thee,\npurge out the old leaven,(2) and cleanse the habitation of thy heart.\nShut out the whole world, and all the throng of sins; sit as a sparrow\nalone upon the house-top,(3) and think upon thy transgressions with\nbitterness of thy soul. For everyone that loveth prepareth the best and\nfairest place for his beloved, because hereby the affection of him that\nentertaineth his beloved is known.\n\n2. Yet know thou that thou canst not make sufficient preparation out of\nthe merit of any action of thine, even though thou shouldest prepare\nthyself for a whole year, and hadst nothing else in thy mind. But out\nof My tenderness and grace alone art thou permitted to draw nigh unto\nMy table; as though a beggar were called to a rich man\u2019s dinner, and\nhad no other recompense to offer him for the benefits done unto him,\nbut to humble himself and to give him thanks. Do therefore as much as\nlieth in thee, and do it diligently, not of custom, nor of necessity,\nbut with fear, reverence, and affection, receive the Body of thy\nbeloved Lord God, who vouchsafeth to come unto thee. I am He who hath\ncalled thee; I commanded it to be done; I will supply what is lacking\nto thee; come and receive Me.\n\n3. When I give the grace of devotion, give thanks unto thy God; it is\nnot because thou art worthy, but because I had mercy on thee. If thou\nhast not devotion, but rather feelest thyself dry, be instant in\nprayer, cease not to groan and knock; cease not until thou prevail to\nobtain some crumb or drop of saving grace. Thou hast need of Me, I have\nno need of thee. Nor dost thou come to sanctify Me, but I come to\nsanctify thee and make thee better. Thou comest that thou mayest be\nsanctified by Me, and be united to Me; that thou mayest receive fresh\ngrace, and be kindled anew to amendment of life. See that thou neglect\nnot this grace, but prepare thy heart with all diligence, and receive\nthy Beloved unto thee.\n\n4. But thou oughtest not only to prepare thyself for devotion before\nCommunion, thou must also keep thyself with all diligence therein after\nreceiving the Sacrament; nor is less watchfulness needed afterwards,\nthan devout preparation beforehand: for good watchfulness afterwards\nbecometh in turn the best preparation for the gaining more grace. For\nhereby is a man made entirely indisposed to good, if he immediately\nreturn from Communion to give himself up to outward consolations.\nBeware of much speaking; remain in a secret place, and hold communion\nwith thy God; for thou hast Him whom the whole world cannot take away\nfrom thee. I am He to whom thou oughtest wholly to give thyself; so\nthat now thou mayest live not wholly in thyself, but in Me, free from\nall anxiety.\n\n(1) Mark xiv. 14, 15. (2) 1 Corinthians v. 7. (3) Psalm cii. 7.\n\n\n\n\nCHAPTER XIII\n\nThat the devout soul ought with the whole heart to yearn after union\nwith Christ in the Sacrament\n\n\nThe Voice of the Disciple\n\n\nWho shall grant unto me, O Lord, that I may find Thee alone, and open\nall my heart unto Thee, and enjoy Thee as much as my soul desireth; and\nthat no man may henceforth look upon me, nor any creature move me or\nhave respect unto me, but Thou alone speak unto me and I unto Thee,\neven as beloved is wont to speak unto beloved, and friend to feast with\nfriend? For this do I pray, this do I long for, that I may be wholly\nunited unto Thee, and may withdraw my heart from all created things,\nand by means of Holy Communion and frequent celebration may learn more\nand more to relish heavenly and eternal things. Ah, Lord God, when\nshall I be entirely united and lost in Thee, and altogether forgetful\nof myself? Thou in me, and I in Thee;(1) even so grant that we may in\nlike manner continue together in one.\n\n2. Verily Thou art my Beloved, the choicest among ten thousand,(2) in\nwhom my soul delighteth to dwell all the days of her life. Verily Thou\nart my Peacemaker, in Whom is perfect peace and true rest, apart from\nWhom is labour and sorrow and infinite misery. Verily Thou art a God\nthat hidest Thyself, and Thy counsel is not with the wicked, but Thy\nWord is with the humble and the simple. O how sweet, O Lord, is Thy\nspirit, who that Thou mightest manifest Thy sweetness towards Thy\nchildren, dost vouchsafe to refresh them with the bread which is full\nof sweetness, which cometh down from heaven. Verily there is no other\nnation so great, which hath its gods drawing nigh to them, as Thou, our\nGod, art present unto all Thy faithful ones,(3) unto whom for their\ndaily solace, and for lifting up their heart unto heaven, Thou givest\nThyself for their food and delight.\n\n3. For what other nation is there so renowned as the Christian people?\nOr what creature is so beloved under heaven as the devout soul to which\nGod entereth in, that he may feed it with His glorious flesh? O\nunspeakable grace! O wonderful condescension! O immeasurable love\nspecially bestowed upon men! But what reward shall I give unto the Lord\nfor this grace, for charity so mighty? There is nothing which I am able\nto present more acceptable than to give my heart altogether unto God,\nand to join it inwardly to Him. Then all my inward parts shall rejoice,\nwhen my soul shall be perfectly united unto God. Then shall He say unto\nme, \u201cIf thou wilt be with Me, I will be with thee.\u201d And I will answer\nHim, \u201cVouchsafe, O Lord, to abide with me, I will gladly be with Thee;\nthis is my whole desire, even that my heart be united unto Thee.\u201d\n\n(1) John xv. 4. (2) Cant. v. 10. (3) Deuteronomy iv. 7.\n\n\n\n\nCHAPTER XIV\n\nOf the fervent desire of certain devout persons to receive the Body and\nBlood of Christ\n\n\nThe Voice of the Disciple\n\n\nO how great is the abundance of Thy sweetness, O Lord, which Thou hast\nlaid up for them that fear Thee. When I call to mind some devout\npersons who draw nigh to Thy Sacrament, O Lord, with the deepest\ndevotion and affection, then very often I am confounded in myself and\nblush for shame, that I approach Thine altar and table of Holy\nCommunion so carelessly and coldly, that I remain so dry and without\naffection, that I am not wholly kindled with love before Thee, my God,\nnor so vehemently drawn and affected as many devout persons have been,\nwho out of the very earnest desire of the Communion, and tender\naffection of heart, could not refrain from weeping, but as it were with\nmouth of heart and body alike panted inwardly after Thee, O God, O\nFountain of Life, having no power to appease or satiate their hunger,\nsave by receiving Thy Body with all joyfulness and spiritual eagerness.\n\n2. O truly ardent faith of those, becoming a very proof of Thy Sacred\nPresence! For they verily know their Lord in the breaking of bread,\nwhose heart so ardently burneth within them(1) when Jesus walketh with\nthem by the way. Ah me! far from me for the most part is such love and\ndevotion as this, such vehement love and ardour. Be merciful unto me, O\nJesus, good, sweet, and kind, and grant unto Thy poor suppliant to feel\nsometimes, in Holy Communion, though it be but a little, the cordial\naffection of Thy love, that my faith may grow stronger, my hope in Thy\ngoodness increase, and my charity, once kindled within me by the\ntasting of the heavenly manna, may never fail.\n\n3. But Thy mercy is able even to grant me the grace which I long for,\nand to visit me most tenderly with the spirit of fervour when the day\nof Thy good pleasure shall come. For, although I burn not with desire\nso vehement as theirs who are specially devout towards Thee, yet,\nthrough Thy grace, I have a desire after that greatly inflamed desire,\npraying and desiring to be made partaker with all those who so\nfervently love Thee, and to be numbered among their holy company.\n\n(1) Luke xxiv. 32.\n\n\n\n\nCHAPTER XV\n\nThat the grace of devotion is acquired by humility and self-denial\n\n\nThe Voice of the Beloved\n\n\nThou oughtest to seek earnestly the grace of devotion, to ask it\nfervently, to wait for it patiently and faithfully, to receive it\ngratefully, to preserve it humbly, to work with it diligently, and to\nleave to God the time and manner of heavenly visitation until it come.\nChiefly oughtest thou to humble thyself when thou feelest inwardly\nlittle or no devotion, yet not to be too much cast down, nor to grieve\nout of measure. God ofttimes giveth in one short moment what He hath\nlong time denied; He sometimes giveth at the end what at the beginning\nof prayer He hath deferred to give.\n\n2. If grace were always given immediately, and were at hand at the\nwish, it would be hardly bearable to weak man. Wherefore the grace of\ndevotion is to be waited for with a good hope and with humble patience.\nYet impute it to thyself and to thy sins when it is not given, or when\nit is mysteriously taken away. It is sometimes a small thing which\nhindereth and hideth grace; (if indeed that ought to be called _small_\nand not rather _great_, which hindereth so great a good); but if thou\nremove this, be it small or great, and perfectly overcome it, thou wilt\nhave what thou hast asked.\n\n3. For immediately that thou hast given thyself unto God with all thine\nheart, and hast sought neither this nor that according to thine own\nwill and pleasure, but hast altogether settled thyself in Him, thou\nshalt find thyself united and at peace; because nothing shall give thee\nso sweet relish and delight, as the good pleasure of the Divine will.\nWhosoever therefore shall have lifted up his will unto God with\nsingleness of heart, and shall have delivered himself from every\ninordinate love or dislike of any created thing, he will be the most\nfit for receiving grace, and worthy of the gift of devotion. For where\nthe Lord findeth empty vessels,(1) there giveth He His blessing. And\nthe more perfectly a man forsaketh things which cannot profit, and the\nmore he dieth to himself, the more quickly doth grace come, the more\nplentifully doth it enter in, and the higher doth it lift up the free\nheart.\n\n4. Then shall he see, and flow together, and wonder, and his heart\nshall be enlarged within him,(2) because the hand of the Lord is with\nhim, and he hath put himself wholly in His hand, even for ever. Lo,\nthus shall the man be blessed, that seeketh God with all his heart, and\nreceiveth not his soul in vain. This man in receiving the Holy\nEucharist obtaineth the great grace of Divine Union; because he hath\nnot regard to his own devotion and comfort, but, above all devotion and\ncomfort, to the glory and honour of God.\n\n(1) 2 Kings iv. (2) Isaiah lx. 5.\n\n\n\n\nCHAPTER XVI\n\nThat we ought to lay open our necessities to Christ and to require His\nGrace\n\n\nThe Voice of the Disciple\n\n\nO most sweet and loving Lord, whom now I devoutly desire to receive,\nThou knowest my infirmity and the necessity which I suffer, in what\nevils and vices I lie; how often I am weighed down, tempted, disturbed,\nand defiled. I come unto Thee for remedy, I beseech of Thee consolation\nand support. I speak unto Thee who knowest all things, to whom all my\nsecrets are open, and who alone art able perfectly to comfort and help\nme. Thou knowest what good thing I most stand in need of, and how poor\nI am in virtues.\n\n2. Behold, I stand poor and naked before Thee, requiring grace, and\nimploring mercy. Refresh the hungry suppliant, kindle my coldness with\nthe fire of Thy love, illuminate my blindness with the brightness of\nThy presence. Turn thou all earthly things into bitterness for me, all\ngrievous and contrary things into patience, all things worthless and\ncreated into contempt and oblivion. Lift up my heart unto Thee in\nHeaven, and suffer me not to wander over the earth. Be Thou alone sweet\nunto me from this day forward for ever, because Thou alone art my meat\nand drink, my love and joy, my sweetness and my whole good.\n\n3. Oh that Thou wouldest altogether by Thy presence, kindle, consume,\nand transform me into Thyself; that I may be made one spirit with Thee,\nby the grace of inward union, and the melting of earnest love! Suffer\nme not to go away from Thee hungry and dry; but deal mercifully with\nme, as oftentimes Thou hast dealt wondrously with Thy saints. What\nmarvel if I should be wholly kindled from Thee, and in myself should\nutterly fail, since Thou art fire always burning and never failing,\nlove purifying the heart and enlightening the understanding.\n\n\n\n\nCHAPTER XVII\n\nOf fervent love and vehement desire of receiving Christ\n\n\nThe Voice of the Disciple\n\n\nWith the deepest devotion and fervent love, with all affection and\nfervour of heart, I long to receive Thee, O Lord, even as many Saints\nand devout persons have desired Thee in communicating, who were\naltogether well pleasing to Thee by their sanctity of life, and dwelt\nin all ardent devotion. O my God, Eternal Love, my whole Good,\nHappiness without measure, I long to receive Thee with the most\nvehement desire and becoming reverence which any Saint ever had or\ncould have.\n\n2. And although I be unworthy to have all those feelings of devotion,\nyet do I offer Thee the whole affection of my heart, even as though I\nalone had all those most grateful inflamed desires. Yea, also,\nwhatsoever things a pious mind is able to conceive and long for, all\nthese with the deepest veneration and inward fervour do I offer and\npresent unto Thee. I desire to reserve nothing unto myself, but freely\nand entirely to offer myself and all that I have unto Thee for a\nsacrifice. O Lord my God, my Creator and Redeemer! with such affection,\nreverence, praise, and honour, with such gratitude, worthiness, and\nlove, with such faith, hope, and purity do I desire to receive Thee\nthis day, as Thy most blessed Mother, the glorious Virgin Mary,\nreceived and desired Thee, when she humbly and devoutly answered the\nAngel who brought unto her the glad tidings of the mystery of the\nIncarnation. Behold the handmaid of the Lord; be it unto me according\nto thy word.(1)\n\n3. And as Thy blessed forerunner, the most excellent of Saints, John\nBaptist, being full of joy in Thy presence, leapt while yet in the womb\nof his mother, for joy in the Holy Ghost; and afterwards discerning\nJesus walking amongst men, humbled himself exceedingly, and said, with\ndevout affection, The friend of the bridegroom, who standeth and\nheareth him, rejoiceth greatly because of the bridegroom\u2019s voice;(2)\neven so I wish to be inflamed with great and holy desires, and to\npresent myself unto Thee with my whole heart. Whence also, on behalf of\nmyself and of all commended to me in prayer, I offer and present unto\nThee the jubilation of all devout hearts, their ardent affections,\ntheir mental ecstasies, and supernatural illuminations and heavenly\nvisions, with all the virtues and praises celebrated and to be\ncelebrated by every creature in heaven and earth; to the end that by\nall Thou mayest worthily be praised and glorified for ever.\n\n4. Receive my prayers, O Lord my God, and my desires of giving Thee\ninfinite praise and unbounded benediction, which, according to the\nmultitude of Thine unspeakable greatness, are most justly due unto\nThee. These do I give Thee, and desire to give every day and every\nmoment; and with beseechings and affectionate desires I call upon all\ncelestial spirits and all Thy faithful people to join with me in\nrendering Thee thanks and praises.\n\n5. Let all peoples, nations, and tongues praise Thee, and magnify Thy\nholy and sweet-sounding Name, with highest jubilations and ardent\ndevotion. And let all who reverently and devoutly celebrate Thy most\nhigh Sacrament, and receive it with full assurance of faith, be\naccounted worthy to find grace and mercy with Thee, and intercede with\nall supplication for me a sinner; and when they shall have attained\nunto their wished-for devotion and joyous union with Thee, and shall\ndepart full of comfort and wondrously refreshed from Thy holy, heavenly\ntable, let them vouchsafe to be mindful of me, for I am poor and needy.\n\n(1) Luke i. 38. (2) John iii. 29.\n\n\n\n\nCHAPTER XVIII\n\nThat a man should not be a curious searcher of the Sacrament, but a\nhumble imitator of Christ, submitting his sense to holy faith\n\n\nThe Voice of the Beloved\n\n\nThou must take heed of curious and useless searching into this most\nprofound Sacrament, if thou wilt not be plunged into the abyss of\ndoubt. He that is a searcher of Majesty shall be oppressed by the glory\nthereof.(1) God is able to do more than man can understand. A pious and\nhumble search after truth is to be allowed, when it is always ready to\nbe taught, and striving to walk after the wholesome opinions of the\nfathers.\n\n2. Blessed is the simplicity which leaveth alone the difficult paths of\nquestionings, and followeth the plain and firm steps of God\u2019s\ncommandments. Many have lost devotion whilst they sought to search into\ndeeper things. Faith is required of thee, and a sincere life, not\nloftiness of intellect, nor deepness in the mysteries of God. If thou\nunderstandest not nor comprehendest the things which are beneath thee,\nhow shalt thou comprehend those which are above thee? Submit thyself\nunto God, and humble thy sense to faith, and the light of knowledge\nshall be given thee, as shall be profitable and necessary unto thee.\n\n3. There are some who are grievously tempted concerning faith and the\nSacrament; but this is not to be imputed to themselves but rather to\nthe enemy. Care not then for this, dispute not with thine own thoughts,\nnor make answer to the doubts which are cast into thee by the devil;\nbut believe the words of God, believe His Saints and Prophets, and the\nwicked enemy shall flee from thee. Often it profiteth much, that the\nservant of God endureth such things. For the enemy tempteth not\nunbelievers and sinners, because he already hath secure possession of\nthem; but he tempteth and harasseth the faithful and devout by various\nmeans.\n\n4. Go forward therefore with simple and undoubting faith, and draw nigh\nunto the Sacrament with supplicating reverence. And whatsoever thou art\nnot enabled to understand, that commit without anxiety to Almighty God.\nGod deceiveth thee not; he is deceived who believeth too much in\nhimself. God walketh with the simple, revealeth Himself to the humble,\ngiveth understanding to babes, openeth the sense to pure minds, and\nhideth grace from the curious and proud. Human reason is weak and may\nbe deceived; but true faith cannot be deceived.\n\n5. All reason and natural investigation ought to follow faith, not to\nprecede, nor to break it. For faith and love do here especially take\nthe highest place, and work in hidden ways in this most holy and\nexceeding excellent Sacrament. God who is eternal and incomprehensible,\nand of infinite power, doth great and inscrutable things in heaven and\nin earth, and His wonderful works are past finding out. If the works of\nGod were of such sort that they might easily be comprehended by human\nreason, they should no longer be called wonderful or unspeakable.\n\n(1) Proverbs xxv. 27 (Vulg.).","title":"The Imitation of Christ","tradition":"scripture-revelation","translated_text":null,"word_count":63393}