{"collection":"scripture-revelation","full_text_available":true,"graph_url":"https://unchartedknowledge.5gfusion.net/v2/api/page/gutenberg_60377/graph","html_url":"https://unchartedknowledge.5gfusion.net/v2/page/gutenberg_60377","id":"gutenberg_60377","license":"Public Domain (US)","rights_basis":"gutenberg_metadata_copyright_false","source":"gutenberg","source_url":"https://www.gutenberg.org/ebooks/60377","summary":null,"tags":["Category: Classics of Literature","Category: Philosophy & Ethics","Category: Religion/Spirituality","Catholic Church -- Doctrines -- Early works to 1800","Meditations -- Early works to 1800","Spiritual life -- Catholic Church -- Early works to 1800"],"text":"[Transcriber's note:\nThis production is based on\nhttps://archive.org/details/followingofchris00thom.\n\nThis work has almost every sentence and\nsentence fragment in a separate paragraph.\n\nThe original work is about forty characters\nwide, which has been maintained in the text\nformat to imitate \"pocket book\" layout.\n\n\"USCCB\" refers to bible citations from the\nUnited States Conference of Catholic Bishops,\nhttp://usccb.org/bible/books-of-the-bible/\nThese notes are inserted where the text has\nbeen relocated, e.g.: from Ecclesiastes to\nSirach; and Psalms, where chapter numbers are\nmodified.\n\nThe abbreviated names of Biblical books have\nbeen replaced with their full names.\n\nSome archaic, uncommon words.\n  burthen:       burden\n  compunction:   deep regret, scruples, guilt.\n  concupiscence: sexual desire\n  contemn:       look down on with disdain.\n  fain:          having made preparations.\n  increated:     not created.\n  longanimity:   good-natured tolerance of\n                 delay or incompetence.\n  procurator:    person authorized to act for another.\n  refection:     light meal.\n  vouchsafe:     grant in a condescending manner.\n  wo:            woe.\n\nThe Table of Contents is on page 390.]\n\n\n---------------------------------------\n\n{1}\n\n                    The\n         _Following Of Christ,_\n\n               In Four Books,\n\n   Translated from the Original Latin of\n\n           _Thomas a Kempis_,\n\n        By The Rt. Rev. And Ven.\n\n      Richard Challoner, D.D. V.A,\n\n          Fifteenth Edition,\n\n\n\n                London:\n\n   Printed By Keating, Brown And Co.\n\n   38, Duke-Street, Grosvenor-square.\n\n\n                 1819.\n\n\n\n\n{2}\n\n{3}\n\n\n                    The\n\n         _Following Of Christ_.\n\n-------------------\n\n              Book I.\n\n  Chap. I.--_Of following Christ, and\n  despising all the vanities of the world._\n\n\n1. _He that followeth me, walketh not in\ndarkness,_ saith our Lord, _John\nviii._ 12. These are the words of Christ,\nby which we are admonished that we must\nimitate his life and manners, if we would be\ntruly enlightened, and delivered from all\nblindness of heart.\n\nLet it then be our chief study to meditate on\nthe life of Jesus Christ.\n\n2. The doctrine of Christ surpasseth all the\ndoctrines of the saints: and whosoever hath\nthe Spirit, will find therein a hidden manna.\n\n{4}\n\nBut it happeneth that many, by frequent\nhearing the gospel, are very little affected:\nbecause they have not the Spirit of Christ.\n\nBut he who would fully and feelingly\nunderstand the words of Christ: must study to\nmake his whole life conformable to that of\nChrist.\n\n3. What doth it avail thee, to discourse\nprofoundly of the Trinity: if thou be void of\nhumility, and consequently displeasing to the\nTrinity?\n\nIn truth, sublime words make not a man holy\nand just: but a virtuous life maketh him dear\nto God.\n\nI had rather feel compunction, than know its\ndefinition.\n\nIf thou didst know the whole bible by heart,\nand the sayings of all the philosophers: what\nwould it all profit thee, without the love of\nGod and his grace?\n\n_Vanity of vanities, and all is vanity_,\nbesides loving God, and serving him alone.\n\nThis is the highest wisdom: by despising the\nworld, to tend to heavenly kingdoms.\n\n{5}\n\n4. It is vanity therefore to seek after\nriches which must perish, and to trust in\nthem.\n\nIt is vanity also to be ambitious of honours,\nand to raise one's self to a high station.\n\nIt is vanity to follow the lusts of the\nflesh: and to desire that for which thou must\nafterwards be grievously punished.\n\nIt is vanity to wish for a long life: and to\ntake little care of leading a good life.\n\nIt is vanity to mind only this present life,\nand not to look forward into those things\nwhich are to come.\n\nIt is vanity to love that which passeth with\nall speed: and not to hasten thither where\neverlasting joy remains.\n\n5. Often remember that proverb: _The eye in\nnot satisfied with seeing, nor is the ear\nfilled with hearing._ Ecclesiastes i. 8.\n\nStudy therefore to withdraw thy heart from\nthe love of visible things, and to turn\nthyself to things invisible; For they that\nfollow their sensuality, defile their\nconscience, and lose the grace of God.\n\n{6}\n\n  Chap. II.--_Of having an humble sentiment\n  of one's self._\n\n1. All men naturally desire to know; but what\ndoth knowledge avail without the fear of God?\n\nIndeed an humble husbandman, that serveth\nGod; is better than a proud philosopher, who,\nneglecting himself, considers the course of\nthe heavens.\n\nHe, who knows himself well, is mean in his\nown eyes, and is not delighted with being\npraised by men.\n\nIf I should know all things that are in the\nworld, and should not be in charity: what\nhelp would it be to me in the sight of God,\nwho will judge me by my deeds?\n\n2. Leave off that excessive desire of\nknowing: because there is found therein much\ndistraction and deceit.\n\nThey who are learned, are desirous to appear\nand to be called wise.\n\nThere are many things, the knowledge of which\nis of little or no profit to the soul.\n\n{7}\n\nAnd he is very unwise who attends to other\nthings than what may serve to his salvation.\n\nMany words do not satisfy the soul; but a\ngood life gives ease to the mind; and a pure\nconscience affords a great confidence in God.\n\n3. The more and better thou knowest, the more\nheavy will be thy judgment, unless thy life\nbe also more holy.\n\nBe not therefore puffed up with any art or\nscience; but rather fear upon account of the\nknowledge which is given thee.\n\nIf it seems to thee that thou knowest many\nthings, and understandest them well enough:\nknow at the same time that there are many\nmore things of which thou art ignorant.\n\n_Be not high minded_, but rather\nacknowledge thy ignorance.\n\nWhy wouldst thou prefer thyself to any one,\nsince there are many more learned and skilful\nin the law than thyself?\n\nIf thou wouldst know and learn any thing to\nthe purpose: love to be unknown, and esteemed\nas nothing.\n\n{8}\n\n4. This is the highest and most profitable\nlesson, truly to know, and to despise\nourselves.\n\nTo have no opinion of ourselves, and to think\nalways well and commendably of others, is\ngreat wisdom and high perfection.\n\nIf thou shouldst see another openly sin, or\ncommit some heinous crime, yet thou oughtest\nnot to esteem thyself better: because thou\nknowest not how long thou mayest remain in a\ngood state.\n\nWe are all frail: but see thou think no one\nmore frail than thyself.\n\n\n  Chap. III.--_Of the doctrine of truth_.\n\n1. Happy is he whom _truth_ teacheth by\nitself, not by figures and words that pass,\nbut as it is in itself.\n\nOur opinion, and our sense, often deceive us,\nand discover but little.\n\nWhat signifies making a great dispute about\nabstruse and obscure matters, for not knowing\nof which we shall not be questioned at the\nday of judgment.\n\n{9}\n\nIt is a great folly for us to neglect things\nprofitable and necessary, and willingly to\nbusy ourselves about those which are curious\nand hurtful.--We have eyes and see not.\n\n2. And what need we concern ourselves about\nquestions of philosophy?\n\nHe to whom the _Eternal Word_ speaketh,\nis set at liberty from a multitude of\nopinions.\n\nFrom _one Word_ are all things, and this\none all things speak: and this is _the\nbeginning which also speaks to us_, John\nviii. 23.\n\nWithout this _Word_ no one understands\nor judges rightly.\n\nHe to whom all things are _one_\n[Footnote], and who draws all things to\n_one_,--and who sees all things in\n_one_,--may be steady in heart, and\npeaceably repose in God.\n\n    [Footnote: The Author seems here to\n    allude to that passage of St. Paul,\n    1 Corinthians ii. 2. where he says, \"That\n    he desired to know nothing but Jesus Christ,\n    and him crucified.\"]\n\nO _Truth_, my God, make me one with thee\nin everlasting love.\n\n{10}\n\nI am weary with often reading and hearing\nmany things: in thee is _all_ that I\nwill or desire.\n\nLet all teachers hold their peace; let all\ncreatures be silent in thy sight: speak thou\nalone to me.\n\n3. The more a man is united within himself,\nand interiorly simple, the more and higher\nthings doth he understand without labour:\nbecause he receives the light of\nunderstanding from above.\n\nA pure, simple, and steady spirit, is not\ndissipated by a multitude of affairs; because\nhe performs them all to the honour of God,\nand endeavours to be at rest within himself,\nand free from all seeking of himself.\n\nWho is a greater hinderance and trouble to\nthee, than thine own unmortified affection of\nheart?\n\nA good and devout man first disposes his\nworks inwardly, which he is to do outwardly.\n\nNeither do they draw him to the desires of an\ninordinate inclination: but he bends them to\nthe rule of right reason.\n\n{11}\n\nWho has a stronger conflict than he who\nstrives to overcome himself?\n\nAnd this must be our business, to strive to\novercome ourselves, and daily to gain\nstrength against ourselves, and to grow\nbetter and better.\n\n4. All perfections in this life are attended\nwith some imperfections: and all our\nspeculations with a certain obscurity.\n\nThe humble knowledge of thyself is a surer\nway to God, than the deepest search after\nscience.\n\nLearning is not to be blamed, nor the mere\nknowledge of any thing, which is good in\nitself, and ordained by God: but a good\nconscience and a virtuous life is always to\nbe preferred before it.\n\nBut because many make it more their study to\nknow, than to live well: therefore are they\noften deceived, and bring forth none, or very\nlittle fruit.\n\n5. Oh! if men would use as much diligence in\nrooting out vices and planting virtues, as\nthey do in proposing questions: there would\nnot be so great evils committed, nor scandals\namong the people, nor so much relaxation in\nmonasteries.\n\n{12}\n\nVerily, when the day of judgment comes, we\nshall not be examined what we have read, but\nwhat we have done; nor how learnedly we have\nspoken, but how religiously we have lived.\n\nTell me now where are all those great\ndoctors, with whom thou wast well acquainted,\nwhilst they were living, and flourished in\nlearning?\n\nNow others possess their livings, and I know\nnot whether they ever think of them.\n\nIn their life-time they seemed to be\nsomething: and now they are not spoken of.\n\n6. Oh! how quickly doth the glory of the\nworld pass away! Would to God their lives had\nbeen answerable to their learning! then would\nthey have studied and read well.\n\nHow many perish in the world thro' vain\nlearning, who take little care of the service\nof God.\n\n{13}\n\nAnd because they chuse rather to be great\nthan to be humble, therefore they are lost in\ntheir own imaginations.\n\nHe is truly great, who is great in charity.\n\nHe is truly great, who is little in his own\neyes: and makes no account of the height of\nhonour.\n\nHe is truly prudent, who looks upon all\nearthly things as dung, that he may gain\nChrist.\n\nAnd he is very learned indeed, who does the\nwill of God, and renounces his own will.\n\n\n  Chap. IV.--_Of prudence in our doings_.\n\n\n1. We must not be easy in giving credit to\nevery word or suggestion; but carefully and\nleisurely weigh the matter according to God.\n\nAlas! such is our weakness, that we often\nmore readily believe and speak of another\nthat which is evil: than that which is good.\n\nBut perfect men do not easily give credit to\nevery report; because they know man's\nweakness, which is very prone to evil, and\nvery subject to fail in words.\n\n{14}\n\n2. It is great wisdom not to be rash in our\ndoings: nor to maintain too obstinately our\nown opinion.\n\nAs also not to believe every man's word; nor\npresently to tell others the things which we\nhave heard or believed.\n\nConsult with the wise and conscientious man:\nand seek rather to be instructed by one that\nis better, than to follow thine own\ninventions.\n\nA good life make's a man wise according to\nGod, and expert in many things. The more\nhumble a man is in himself, and more subject\nto God: the more wise will he be in all\nthings, and the more at peace.\n\n\n  Chap. V.--_Of reading the holy\n  Scriptures._\n\n1. Truth is to be sought for in holy\nscripture, not eloquence. All holy scripture\nought to be read with that spirit with which\nit was made.\n\n{15}\n\nWe must rather seek for profit in the\nscriptures, than for subtlety of speech.\n\nWe ought as willingly to read devout and\nsimple books: as those that are high and\nprofound.\n\nLet not the authority of the writer offend\nthee, whether he was of little or great\nlearning: but let the love of pure truth lead\nthee to read.\n\nEnquire not who said this: but attend to what\nis said.\n\n2. Men pass away: but _the truth of the\nLord remains for ever_.\n\nGod speaks many ways to us: without respect\nof persons.\n\nOur curiosity often hinders us in reading the\nscriptures, when we attempt to understand and\ndiscuss that which should be simply passed\nover.\n\nIf thou wilt receive profit, read with\nhumility, simplicity, and faith: and seek not\nat any time the fame of being learned.\n\nWillingly enquire after and hear with silence\nthe words of the saints: and be pleased with\nthe parables of the ancients: for they are\nnot spoken without cause.\n\n{16}\n\n  Chap. VI.--_Of inordinate affection_.\n\n1. Whensoever a man desires any thing\ninordinately, he is presently disquieted\nwithin himself.\n\nThe proud and covetous are never easy.\n\nThe poor and humble of spirit, live in much\npeace.\n\nThe man that is not yet perfectly dead to\nhimself, is soon tempted and overcome with\nsmall and trifling things.\n\nHe that is weak in spirit, and in a manner\nyet carnal and inclined to sensible things,\ncan hardly withdraw himself wholly from\nearthly desires.\n\nAnd therefore he is often sad, when he\nwithdraws himself from them: and is easily\nmoved to anger if any one thwarts him.\n\n2. And if he has pursued his inclinations, he\nis presently tormented with the guilt of his\nconscience: because he has followed his\npassion, which helps him not at all towards\nthe peace he sought for.\n\n{17}\n\nIt is then by resisting our passions, that we\nare to find true peace of heart, and not by\nbeing slaves to them.\n\nThere is no peace therefore in the heart of a\n_carnal_ man, nor in a man that is\naddicted to outward things: but only in a\nfervent spiritual man.\n\n\n  Chap. VII.--_Of flying vain hope and\n  pride_.\n\n1. He is vain who puts his trust in men, or\nin creatures.\n\nBe not ashamed to serve others, and to appear\npoor in the world, for the love of Jesus\nChrist.\n\nConfide not in thyself: but place thy hope in\nGod.\n\nDo what is in thy power, and God will be with\nthy good will.\n\nTrust not in thy own knowledge, nor in the\ncunning of any man living: but rather in the\ngrace of God, who helps the humble, and\nhumbles those who presume of themselves.\n\n2. Glory not in riches, if thou hast them;\nnor in friends, because they are powerful;\nbut in God, who gives all things, and desires\nto give himself above all things.\n\n{18}\n\nBoast not of thy stature, nor beauty of the\nbody, which is spoiled and disfigured by a\nlittle sickness.\n\nDo not take a pride in thy talents or thy\nwit, lest thou displease God, to whom\nappertaineth every natural good quality and\ntalent which thou hast.\n\n3. Esteem not thyself better than others,\nlest perhaps thou be accounted worse in the\nsight of God, who knows what is in man.\n\nBe not proud of thy own works: for the\njudgments of God are different from the\njudgments of men; and oftentimes, that\ndispleaseth him, which pleaseth men.\n\nIf thou hast any thing of good, believe\nbetter things of others, that thou mayest\npreserve humility.\n\nIt will do thee no harm to esteem thyself the\nworst of all: but it will hurt thee very much\nto prefer thyself before any one.\n\nContinual peace is with the humble: but in\nthe heart of the proud, is frequent envy and\nindignation.\n\n{19}\n\n  Chap. VIII.--_Of shunning too much\n  familiarity._\n\n1. _Discover not thy heart to every one_\n(Ecclesiastes viii.): but treat of thy\naffairs with a man that is wise and feareth\nGod.\n\nKeep not much company with young people and\nstrangers.\n\nHe not a flatterer with the rich: nor\nwillingly appear before the great.\n\nAssociate thyself with the humble and simple,\nwith the devout and virtuous: and treat of\nthose things which may be to edification.\n\nBe not familiar with any woman: but recommend\nall good women in general to God.\n\nDesire to be familiar only with God and his\nangels: and fly the acquaintance of men.\n\nWe must have charity for all, but familiarity\nis not expedient.\n\nIt sometimes happens that a person, when not\nknown, shines by a good reputation; who, when\nhe is present, is disagreeable to them that\nsee him.\n\n{20}\n\nWe think sometimes to please others by being\nwith them: and we begin rather to disgust\nthem by the evil behaviour which they\ndiscover in us.\n\n\n\n  Chap. IX.--_Of obedience and\n  subjection._\n\n1. It is a very great thing to stand in\nobedience, to live under a superior, and not\nto be at our own disposal.\n\nIt is much more secure to be in the state of\nsubjection; than in authority.\n\nMany are under obedience more out of\nnecessity, than for the love of God: and such\nas these are in pain, and easily repine.\n\nNor will they gain freedom of mind, unless\nthey submit themselves with their whole heart\nfor God's sake.\n\nRun here or there, thou will find no rest,\nbut in an humble subjection under the\ngovernment of a superior.\n\nThe imagination and changing of places has\ndeceived many.\n\n2. It is true, every one is desirous of\nacting according to his own liking; and is\nmore inclined to such as are of his own mind.\n\n{21}\n\nBut if God be amongst us, we must sometimes\ngive up our own opinion for the sake of\npeace.\n\nWho is so wise as to be able fully to know\nall things?\n\nTherefore trust not too much to thine own\nthoughts: but be willing also to hear the\nsentiments of others.\n\nAlthough thy opinion be good, yet if for\nGod's sake thou leavest it, to follow that of\nanother, it will be more profitable to thee.\n\n3. For I have often heard, that it is more\nsafe to hear and take counsel, than to give\nit.\n\nIt may also happen, that each one's thought\nmay be good; but to refuse to yield to\nothers, when reason or a just cause requires\nit, is a sign of pride and wilfulness.\n\n\n  Chap. X.--_Of avoiding superfluity of\n  words._\n\n1. Fly the tumult of men as much as thou\ncanst: for treating of worldly affairs\nhinders very much, although they be\ndiscoursed of with a simple intention.\n\n{22}\n\nFor we are quickly denied and ensnared with\nvanity.\n\nI could wish I had often been silent, and\nthat I had not been in company.\n\nBut why are we so willing to talk and\ndiscourse with one another: since we seldom\nreturn to silence without prejudice to our\nconscience?\n\nThe reason why we are so willing to talk, is,\nbecause by discoursing together we seek\ncomfort from one another; and would gladly\nease the heart, wearied by various thoughts.\n\nAnd we very willingly talk and think of such\nthings as we most love and desire, or which\nwe imagine contrary to us.\n\n2. But, alas! it is often in vain and to no\npurpose: for this outward consolation is no\nsmall hinderance of interior and divine\ncomfort.\n\nTherefore we must watch and pray, that our\ntime may not pass away without fruit.\n\n{23}\n\nIf it be lawful and expedient to speak, speak\nthose things which may edify.\n\nA bad custom and the neglect of our spiritual\nadvancement, is a great cause of our keeping\nso little guard upon our mouth.\n\nBut devout conferences concerning spiritual\nthings, help very much to spiritual progress:\nespecially where persons of the same mind and\nspirit are associated together in God.\n\n\n\n  Chap. XI.--_Of acquiring peace and zeal\n  of spiritual progress_.\n\n1. We might have much peace, if we would not\nbusy ourselves with the sayings and doings of\nothers, and with things which belong not to\nus.\n\nHow can he remain long in peace, who\nentangles himself with other people's cares;\nwho seeks occasions abroad, and who is little\nor seldom inwardly recollected?\n\nBlessed are the single hearted, for they\nshall enjoy much peace.\n\n{24}\n\n2. What was the reason why some of the saints\nwere so perfect and contemplative?\n\nBecause they made it their study wholly to\nmortify in themselves all earthly desires;\nand thus they were enabled, with the whole\ninterior of their hearts, to cleave to God,\nand freely to attend to themselves.\n\nWe are too much taken up with our own\npassions; and too solicitous about transitory\nthings.\n\nAnd seldom do we perfectly overcome so much\nas one vice, nor are we earnestly bent upon\nour daily progress; and therefore we remain\ncold and tepid.\n\n3. If we were perfectly dead to ourselves and\nno ways entangled in our interior: then might\nwe be able to relish things divine, and\nexperience something of heavenly\ncontemplation.\n\nThe whole and greatest hinderance is, because\nwe are not free from passions and lusts; nor\ndo we strive to walk in the perfect way of\nthe saints.\n\nAnd when we meet with any small adversity, we\nare too quickly dejected, and turn away to\nseek after human consolation.\n\n{25}\n\n4. If we strove like valiant men to stand in\nthe battle; doubtless we should see that our\nLord would help us from heaven.\n\nFor he is ready to help them that fight and\ntrust in his grace: who furnishes us with\noccasions of fighting that we may overcome.\n\nIf we place our progress in religion in these\noutward observances only, our devotion will\nquickly be at an end.\n\nBut let us lay the axe to the root, that\nbeing purged from passions, we may possess a\nquiet mind.\n\n5. If every year we rooted out one vice, we\nshould soon become perfect men.\n\nBut now we often find it quite otherwise:\nthat we were better and more pure in the\nbeginning of our conversion, than after many\nyears of our profession.\n\nOur fervour and progress ought to be every\nday greater: but now it is esteemed a great\nmatter if a man can retain some part of his\nfirst fervour.\n\n{26}\n\nIf we could use but a little violence upon\nourselves in the beginning, we might\nafterwards do all things with ease and joy.\n\nIt is hard to leave off our old customs: and\nharder to go against our own will.\n\nBut if thou dost not overcome things that are\nsmall and light: when wilt thou overcome\ngreater difficulties?\n\nResist thy inclination in the beginning, and\nbreak off the evil habit; lest perhaps by\nlittle and little the difficulty increase\nupon thee.\n\nO! if thou wert sensible how much peace thou\nshouldst procure to thyself, and joy to\nothers, by behaving thyself well; thou\nwouldst be more solicitous for thy spiritual\nprogress.\n\n\n\n  Chap. XII.--_Of the advantage of\n  adversity_.\n\n1. It is good for us to have sometimes\ntroubles and adversities; for they make a man\nenter into himself, that he may know that he\nis in a state of banishment, and may not\nplace his hopes in any thing of this world.\n\n{27}\n\nIt is good that we sometimes suffer\ncontradictions, and that men have an evil or\nimperfect opinion of us; even when we do and\nintend well.\n\nThese things are often helps to humility, and\ndefend us from vain glory.\n\nFor then we better run to God our inward\nwitness, when outwardly we are despised by\nmen, and little credit is given to us.\n\n2. Therefore should a man establish himself\nin such a manner in God, as to have no need\nof seeking many comforts from men.\n\nWhen a _man of good will_ is troubled or\ntempted, or afflicted with evil thoughts;\nthen he better understands what need he hath\nof God, without whom he finds he can do no\ngood.\n\nThen also he laments; he sighs, and prays by\nreason of the miseries which he suffers.\n\nThen he is weary of living longer: and wishes\ndeath to come that he may be _dissolved and\nbe with Christ_.\n\n{28}\n\nThen also he well perceives that perfect\nsecurity and full peace cannot be found in\nthis world.\n\n\n  Chap. XIII.--_Of resisting\n  temptation._\n\n1. As long as we live in this world, we\ncannot be without tribulation and temptation.\n\nHence it is written in Job: _Man's life\nupon earth is a temptation_.\n\nTherefore ought every one to be solicitous\nabout his temptations, and to watch in\nprayer; lest the devil, (who never sleeps,\nbut _goes about seeking whom he may\ndevour_,) find room to deceive him.\n\nNo man is so perfect and holy as not to have\nsometimes temptations: and we cannot be\nwholly without them.\n\n2. Temptations are often very profitable to a\nman, although they be troublesome and\ngrievous: for in them a man is humbled,\npurified, and instructed.\n\n{29}\n\nAll the saints have passed through many\ntribulations and temptations, and have\nprofited by them: and they who could not\nsupport temptations, have become reprobates,\nand fell off.\n\nThere is not any order so holy, nor place so\nretired, where there are not temptations and\nadversities.\n\n3. A man is never entirely secure from\ntemptations as long as he lives: because we\nhave within us the source of temptations,\nhaving been born in concupiscence.\n\nWhen one temptation or tribulation is over,\nanother comes on: and we shall have always\nsomething to suffer, because we have lost the\ngood of our original happiness.\n\nMany seek to fly temptations, and fall more\ngrievously into them.\n\nBy flight alone we cannot overcome: but by\npatience and true humility we are made\nstronger than all our enemies.\n\n4. He that only declines them outwardly, and\ndoes not pluck out the root, will profit\nlittle; nay, temptations will sooner return\nto him, and he will find himself in a worse\ncondition.\n\n{30}\n\nBy degrees, and by patience, with\nlonganimity, thou shalt, by God's grace,\nbetter overcome them, than by harshness and\nthine own importunity.\n\nIn temptation, often take counsel, and deal\nnot roughly with one that is tempted: but\ncomfort him, as thou wouldst wish to be done\nto thyself.\n\n5. Inconstancy of mind, and small confidence\nin God, is the beginning of all temptations.\n\nFor as a ship without a rudder is tossed to\nand fro by the waves: so the man who is\nremiss, and who quits his resolution, is many\nways tempted.\n\nFire tries iron, and temptation tries a just\nman.\n\nWe often know not what we can do: but\ntemptation discovers what we are.\n\n6. However, we must be watchful, especially\nin the beginning of temptation: because then\nthe enemy is easier overcome, when he is not\nsuffered to come in at the door of the soul,\nbut is kept out and resisted at his first\nknock.\n\n{31}\n\nWhence a certain man said: _Withstand the\nbeginning, after-remedies come too late_.\n\nFor first a bare thought comes to the mind,\nthen a strong imagination; afterwards\ndelight, and evil motion and consent.\n\nAnd thus, by little and little, the wicked\nenemy gets full entrance, when he is not\nresisted in the beginning.\n\nAnd how much the longer a man is negligent in\nresisting: so much the weaker does he daily\nbecome in himself, and the enemy becomes\nstronger against him.\n\n7. Some suffer great temptations in the\nbeginning of their conversion, and some in\nthe end.\n\nAnd some there are who are much troubled in a\nmanner all their life time.\n\nSome are but lightly tempted, according to\nthe Wisdom and equity of the ordinance of\nGod, who weighs the state and merits of men,\nand pre-ordains all for the salvation of his\nelect.\n\n8. We must not therefore despair when we are\ntempted, but pray to God with so much the\nmore fervour, that he may vouchsafe to help\nus in all tribulations: who, no doubt,\naccording to the saying of St. Paul, will\n_make such issue with the temptation, that\nwe may be able to sustain it._ 1\nCorinthians x.\n\n{32}\n\nLet us therefore humble our souls, under the\nhand of God in all temptations and\ntribulations: for the humble in spirit he\nwill save and exalt.\n\n9. In temptations and tribulations, a man is\nproved what progress he has made: and in them\nthere is greater merit, and his virtue\nappears more conspicuous.\n\nNor is it much if a man be devout and fervent\nwhen he feels no trouble: but if in the time\nof adversity he bears up with patience, there\nwill be hope of a great advancement.\n\nSome are preserved from great temptations,\nand are often overcome in daily little ones:\nthat being humbled, they may never presume of\nthemselves in great things, who are weak in\nsuch small occurrences.\n\n{33}\n\n  Chap. XIV.--_Of avoiding rash\n  judgment_.\n\n1. Turn thy eyes back upon thyself, and see\nthou judge not the doings of others.\n\nIn judging others a man labours in vain,\noften errs, and easily sins; but in judging\nand looking into himself, he always labours\nwith fruit.\n\nWe frequently judge of a thing according as\nwe have it at heart: for we easily love true\njudgment through private affection.\n\nIf God were always the only object of our\ndesire, we should not so easily be disturbed\nat the resistance of our opinions.\n\n2. But there is often something lies hid\nwithin, or occurs from without, which draws\nus along with it.\n\nMany secretly seek themselves in what they\ndo, and are not sensible of it.\n\nThey seem also to continue in good peace,\nwhen things are done according to their will\nand judgment: but if it fall out contrary to\ntheir desires, they are soon moved and become\nsad.\n\n{34}\n\nDifference of thoughts and opinions is too\nfrequently the source of dissensions amongst\nfriends and neighbours, amongst religious and\ndevout persons.\n\n3. An old custom is with difficulty\nrelinquished: and no man is led willingly\nfarther than himself sees or likes.\n\nIf thou reliest more upon thine own reason or\nindustry than upon the virtue that subjects\nto Jesus Christ, thou wilt seldom and hardly\nbe an _enlightened_ man: for God will\nhave us perfectly subject to himself, and to\ntranscend all reason by inflamed love.\n\n\n  Chap. XV.--_Of works done out of\n  charity_.\n\n1. Evil ought not to be done, either for any\nthing in the world, or for the love of any\nman: but for the profit of one that stands in\nneed, a good work is sometimes freely to be\nomitted, or rather to be changed for a\nbetter.\n\n{35}\n\nFor, by doing thus, a good work is not lost,\nbut is changed into a better.\n\nWithout charity, the outward work profiteth\nnothing: but whatever is done out of charity,\nbe it ever so little and contemptible, all\nbecomes fruitful.\n\nFor God regards more with how much affection\nand love a person performs a work, than how\nmuch he does.\n\n2. He does much who loves much.\n\nHe does much that does well what he does.\n\nHe does well who regards rather the common\ngood than his own will.\n\nThat seems often to be charity which is\nrather natural affection: because our own\nnatural inclination, self-will, hope of\nretribution, desire of our own interest, will\nseldom be wanting.\n\n3. He that has true and perfect charity,\nseeks himself in no one thing: but desires\nonly the glory of God in all things.\n\n{36}\n\nHe envies no man, because he loves no private\njoy; nor does he desire to rejoice in\nhimself: but above all good things, he wishes\nto be made happy in God.\n\nHe attributes nothing of good in any man, but\nrefers it totally to God, from whom all\nthings proceed as from their fountain, in the\nenjoyment of whom all the saints repose as in\ntheir last end.\n\nAh! if a man had but one spark of perfect\ncharity, he would doubtless perceive that all\nearthly things are full of vanity.\n\n\n  Chap. XVI.--_Of bearing the defects of\n  others_.\n\n1. What a man cannot amend in himself or\nothers, he must bear with patience, till God\nordains otherwise.\n\nThink, that it perhaps is better so for thy\ntrial and patience: without which, our merits\nare little worth.\n\nThou must, nevertheless, under such\nimpressions, earnestly pray that God may\nvouchsafe to help thee, and that thou mayest\nbear them well.\n\n{37}\n\n2. If any one being once or twice admonished,\ndoes not comply, contend not with him: but\ncommit all to God, that his will may be done,\nand he may be honoured in all his servants,\nwho knows how to convert evil into good.\n\nEndeavour to be patient in supporting others\ndefects and infirmities of what kind so ever:\nbecause thou also hast many things which\nothers must bear withal.\n\nIf thou canst not make thyself such a one as\nthou wouldst: how canst thou expect to have\nanother according to thy liking?\n\nWe would willingly have others perfect: and\nyet we mend not, our own defects.\n\n3. We would have others strictly corrected:\nbut are not willing to be corrected\nourselves.\n\nThe large liberty of others displeases us:\nand yet we would not be denied any thing we\nask for.\n\n{38}\n\nWe are willing that others should be bound up\nby laws: and we suffer not ourselves by any\nmeans to be restrained.\n\nThus it is evident how seldom we weigh our\nneighbour in the same balance with ourselves.\n\nIf all were perfect: what then should we have\nto suffer from others for God's sake?\n\n4. But now God has so disposed things, that\nwe may learn to bear one another's burdens:\nfor there is no man without defect; no man\nwithout his burden: no man sufficient for\nhimself; no man wise enough for himself: but\nwe must support one another, comfort one\nanother, assist, instruct, and admonish one\nanother.\n\nBut how great each one's virtue is, best\nappears by occasion of adversity: for\noccasions do not make a man frail, but shew\nwhat he is.\n\n\n  Chap. XVII.--_Of a monastic life._\n\n1. Thou must learn to renounce thy own will\nin many things, if thou wilt keep peace and\nconcord with others.\n\n{39}\n\nIt is no small matter to live in a monastery,\nor in a congregation, and to converse therein\nwithout reproof, and to persevere faithful\ntill death.\n\nBlessed is he who has there lived well, and\nmade a happy end.\n\nIf thou wilt stand as thou oughtest, and make\na due progress, look upon thyself as a\nbanished man, and a stranger upon earth.\n\nThou must be content to be made a fool for\nChrist, if thou wilt lead a religious life.\n\n2. The habit and the tonsure contribute\nlittle; but a change of manners, and an\nentire mortification of the passions, make a\ntrue religious man.\n\nHe that seeks here any other thing than\npurely God and the salvation of his soul,\nwill find nothing but trouble and sorrow.\n\nNeither can he long remain in peace, who does\nnot strive to be the least, and subject to\nall.\n\n{40}\n\n3. Thou camest hither to serve, not to\ngovern: know that thou art called to suffer\nand to labour, not to be idle and talkative.\n\nHere then men are tried as gold in the\nfurnace.\n\nHere no man can stand, unless he be willing\nwith all his heart to humble himself for the\nlove of God.\n\n\n  Chap. XVIII.--_Of the example of the holy\n  fathers_.\n\n1. Look upon the lively examples of the holy\nfathers, in whom true perfection and religion\nwas most shining, and thou wilt see how\nlittle, and almost nothing, that is which we\ndo.\n\nAlas! what is our life if compared to theirs?\n\nThe saints and friends of Christ served the\nLord in hunger and thirst; in cold and\nnakedness; in labour and weariness; in\nwatchings and fastings; in prayers and holy\nmeditations; in persecutions and many\nreproaches.\n\n{41}\n\n2. Ah! how many and how grievous tribulations\nhave the apostles, martyrs, confessors,\nvirgins, and all the rest, gone through, who\nhave been willing to follow Christ's\nfootsteps: for they hated their lives in this\nworld, that they might possess them for\neternity.\n\nO! how strict and mortified a life did the\nholy fathers lead in the desert! How long and\ngrievous temptations did they endure! how\noften were they molested by the enemy! What\nfrequent and fervent prayers did they offer\nto God! What rigorous abstinence did they go\nthrough! What great zeal and fervour had they\nfor their spiritual progress! How strong a\nwar did they wage for overcoming vice! How\npure and upright was their intention to God!\n\nThey laboured all the day, and in the nights,\nthey gave themselves to long prayers: though\neven whilst they were at work, they ceased\nnot from mental prayer.\n\n3. They spent all their time profitably:\nevery hour seemed short which they spent with\nGod: and through the great sweetness of\ndivine contemplation, they forgot even the\nnecessity of their bodily refreshment.\n\n{42}\n\nThey renounced all riches, dignities,\nhonours, friends, and kindred; they desired\nto have nothing of this world; they scarce\nallowed themselves the necessaries of life:\nthe serving the body even in necessity, was\nirksome to them.\n\nThey were poor, therefore, as to earthly\nthings: but very rich in grace and virtues.\n\nOutwardly they wanted, but inwardly they were\nrefreshed with divine graces and\nconsolations.\n\n4. They were strangers to the world: but near\nand familiar friends to God.\n\nThey seemed to themselves as nothing, and\nwere despised by this world: but in the eyes\nof God they were very valuable and beloved.\n\nThey stood in true humility, they lived in\nsimple obedience, they walked in charity and\npatience: and therefore they daily advanced\nin spirit, and obtained great favour with\nGod.\n\nThey were given as an example for all\nreligious: and ought more to excite us to\nmake good progress, than the number of the\nlukewarm to grow slack.\n\n{43}\n\n5. O! how great was the fervour of all\nreligious in the beginning of their holy\ninstitution!\n\nO! how great was their devotion in prayer!\nhow great their zeal for virtue!\n\nHow great discipline was in force amongst\nthem! How great reverence and obedience in\nall, flourished under the rule of a superior!\n\nThe footsteps remaining still bear witness\nthat they were truly perfect and holy men:\nwho waging war so stoutly, trod the world\nunder their feet.\n\nNow he is thought great who is not a\ntransgressor: and who can with patience\nendure what he hath undertaken.\n\n6. Ah! the lukewarmness and negligence of our\nstate, that we so quickly fall away from our\nformer fervour, and are now even weary of\nliving through sloth and tepidity!\n\nWould to God that advancement in virtues were\nnot wholly asleep in thee, who hast often\nseen many examples of the devout!\n\n{44}\n\n  Chap. XIX.--_Of the exercises of a good\n  religious man_.\n\n1. The life of a good religious man ought to\nbe eminent in all virtue: that he may be such\ninteriorly, as he appears to men in his\nexterior.\n\nAnd with good reason ought he to be much more\nin his interior, than he exteriorly appears;\nbecause he who beholds us is God, of whom we\nought exceedingly to stand in awe, wherever\nwe are, and like angels walk pure in his\nsight.\n\nWe ought every day to renew our resolution,\nand excite ourselves to fervour, as if it\nwere the first day of our conversion, and to\nsay:\n\nHelp me, O Lord God, in my good resolution,\nand in thy holy service, and give me grace\nnow this day perfectly to begin; for what I\nhave hitherto done, is nothing.\n\n{45}\n\n2. According as our resolution is, will the\nprogress of our advancement be; and he had\nneed of much diligence who would advance\nmuch.\n\nNow if he that makes a strong resolution\noften fails: what will he do who seldom or\nbut weakly resolves?\n\nThe falling off from our resolution happens\ndivers ways: and a small omission in our\nexercises seldom passeth without some loss.\n\nThe resolutions of the just depend on the\ngrace of God, rather than on their own\nwisdom: and in whom they always put their\ntrust, whatever they take in hand.\n\nFor man proposes, but God disposes: nor is\nthe way of man in his own hands.\n\n3. If for piety's sake, or with a design to\nthe profit of our brother, we sometimes omit\nour accustomed exercises, it may afterwards\nbe easily recovered.\n\nBut if through a loathing of mind, or\nnegligence, it be lightly let alone, it is no\nsmall fault, and will prove hurtful.\n\nLet us endeavour what we can, we shall still\nbe apt to fail in many things.\n\n{46}\n\nBut yet we must always resolve on something\ncertain, and in particular against those\nthings which hinder us most.\n\nWe must examine and order well both our\nexterior and interior! because both conduce\nto our advancement.\n\n4. If thou canst not continually recollect\nthyself, do it sometimes, and at least once a\nday, that is, at morning or evening.\n\nIn the morning resolve, in the evening\nexamine thy performances: how thou hast\nbehaved this day in word, work, or thought:\nbecause in these perhaps thou hast often\noffended God and thy neighbour.\n\nPrepare thyself like a man to resist the\nwicked attacks of the devil; bridle gluttony,\nand thou shalt the easier restrain all carnal\ninclinations.\n\nBe never altogether idle: but either reading,\nor writing, or praying, or meditating, or\nlabouring in something that may be for the\ncommon good.\n\n{47}\n\nYet in bodily exercises, a discretion is to\nbe used: nor are they equally to be\nundertaken by all.\n\n5. Those things which are not _common_\nare not to be done in public: for\n_particular_ things are more safely done\nin private.\n\nBut take care then be not slack in common\nexercises, and more forward in things of thy\nown particular devotion: but having fully,\nand faithfully performed what thou art bound\nto, and what is enjoined thee, if thou hast\nany time remaining, give thyself to thyself\naccording as thy devotion shall incline thee.\n\nAll cannot have the self same exercise: but\nthis is more proper for one, and that for\nanother.\n\nMoreover, according to the diversity of\ntimes, divers exercises are more pleasing:\nfor some relish better on festival days,\nothers on common days.\n\nWe stand in need of one kind in time of\ntemptation, and of another in time of peace\nand rest.\n\nSome we willingly think on when we are sad,\nothers when we are joyful in the Lord.\n\n{48}\n\n6. About the time of the principal festivals,\nwe must renew our good exercises: and more\nfervently implore the prayers of the saints.\n\nWe ought to make our resolution from festival\nto festival: as if we were then to depart out\nof this world, and to come to the everlasting\nfestival.\n\nTherefore we ought carefully to prepare\nourselves at times of devotion; and to\nconverse more devoutly, and keep all\nobservances more strictly, as being shortly\nto receive the reward of our labour from God.\n\n7. And if it be deferred, let us believe that\nwe are not well prepared, and that we are as\nyet unworthy of the great glory which shall\nbe revealed in us at the appointed time: and\nlet us endeavour to prepare ourselves better\nfor our departure.\n\n_Blessed is that servant_, says the\nevangelist St. Luke, _whom when his Lord\nshall come he shall find watching. Amen, I\nsay to you, he shall set him over all his\npossessions_. Luke xiii.\n\n{49}\n\n  Chap. XX.--_Of the love of solitude and\n  silence_.\n\n1. Seek a proper time to retire into thyself,\nand often think of the benefits of God.\n\nLet curiosities alone.\n\nRead such matters as may rather move thee to\ncompunction, than give thee occupation.\n\nIf thou wilt withdraw thyself from\nsuperfluous talk and idle visits, as also\nfrom giving ear to news and reports, thou\nwilt find time sufficient and proper to\nemploy thyself in good meditations.\n\nThe greatest saints avoided the company of\nmen as much as they could, and chose to live\nto God in secret.\n\n2. _As often as I have been amongst\nmen_, said one, _I have returned less a\nman_: this we often experience when we\ntalk long.\n\nIt is easier to be altogether silent, than\nnot to exceed in words.\n\n{50}\n\nIt is easier to keep retired at home, than to\nbe able to be sufficiently upon one's guard\nabroad.\n\nWhosoever, therefore, aims at arriving at\n_internal_ and _spiritual_ things,\nmust, with Jesus, go aside from the crowd.\n\nNo man is secure in appearing abroad, but he\nwho would willingly lie hid at home.\n\nNo man securely speaks, but he who loves to\nhold his peace.\n\nNo man securely governs, but he who would\nwillingly live in subjection.\n\nNo man securely commands, but he who has\nlearned well to obey.\n\n3. No man securely rejoiceth, unless he has\nwithin him the testimony of a good\nconscience.\n\nYet the security of the saints was always\nfull of the fear of God.\n\nNeither were they less careful or humble in\nthemselves because they were shining with\ngreat virtues and grace.\n\nBut the security of the wicked arises from\npride and presumption; and will end in\ndeceiving themselves.\n\n{51}\n\nNever promise thyself security in this life,\nthough thou seemest to be a good religious\nman, or a devout hermit.\n\n4. Oftentimes they that were better in the\njudgments of men, have been in greater danger\nby reason of their too great confidence.\n\nSo that it is better for many not to be\naltogether free from temptations, but to be\noften assaulted; that they may not be too\nsecure: lest, perhaps, they be lifted up with\npride, or take more liberty to go aside after\nexterior comforts.\n\nO! how good a conscience would that man\npreserve, who would never seek after\ntransitory joy, nor ever busy himself with\nthe world.\n\nO! how great peace and tranquillity would he\npossess, who would cut off all vain\nsolicitude, and only think of the things of\nGod and his salvation, and place his whole\nhope in God.\n\n5. No man is worthy of heavenly comfort who\nhas not diligently exercised himself in holy\ncompunction.\n\n{52}\n\nIf thou wouldst find compunction in thy\nheart, retire into thy chamber, and shut out\nthe tumults of the world, as it is written:\n_Have compunction in your chambers_.\nPsalms iv.\n\nThou shalt find in thy cell what thou shalt\noften lose abroad.\n\nThy cell, if thou continue in it, grows\nsweet: but if thou keep not to it, it becomes\ntedious and distasteful.\n\nIf in the beginning of thy conversion thou\naccustom thyself to remain in thy cell, and\nkeep it well; it will be to thee afterwards a\ndear friend, and a most agreeable delight.\n\n6. In silence and quiet the devout soul goes\nforward, and learns the secrets of the\nscriptures.\n\nThere she finds floods of tears, with which\nshe may wash and cleanse herself every night:\nthat she may become so much the more familiar\nwith her Maker, by how much the farther she\nlives from all worldly tumult.\n\nFor God with his holy angels will draw nigh\nto him, who withdraws himself from his\nacquaintance and friends.\n\n{53}\n\nIt is better to lie hid, and take care of\none's self, than neglecting one's self to\nwork even miracles.\n\nIt is commendable for a religious man, to go\nseldom abroad, to fly being seen, and not to\ndesire to see men.\n\n7. Why wilt thou see what thou must not have?\n_The world passeth and its\nconcupiscences_. 1 John ii.\n\nThe desires of sensuality draw thee abroad:\nbut when the hour is past, what dost thou\nbring home, but a weight upon thy conscience,\nand a dissipation of heart.\n\nA joyful going abroad often brings forth a\nsorrowful coming home, and a merry evening\nmakes a sad morning.\n\nSo all carnal joy enters pleasantly; but in\nthe end brings remorse and death.\n\nWhat canst thou see elsewhere which thou\nseest not here? Behold the heaven and the\nearth, and all the elements; for of these are\nall things made.\n\n8. What canst thou see any where which can\ncontinue long under the sun?\n\n{54}\n\nThou thinkest perhaps to be satisfied, but\nthou canst not attain to it.\n\nIf thou couldst see any thing at once before\nthee, what would it be but a vain sight?\n\nLift up thine eyes to God on high, and pray\nfor thy sins and negligences.\n\nLeave vain things to vain people: but mind\nthou the things which God has commanded thee.\n\nShut thy doors upon thee, and call to thee\nJesus thy beloved.\n\nStay with him in thy cell, for thou shalt not\nfind so great peace any where else.\n\nIf thou hadst not gone abroad, and hearkened\nto rumours, thou hadst kept thyself better in\ngood peace: but since thou art delighted\nsometimes to hear news, thou must from thence\nsuffer a disturbance of heart.\n\n\n  Chap. XXI.--_Of compunction of heart_.\n\n1. If thou wilt make any progress keep\nthyself in the fear of God, and be not too\nfree, but restrain all thy senses under\ndiscipline, and give not thyself up to\nfoolish mirth.\n\n{55}\n\nGive thyself to compunction of heart, and\nthou shalt find devotion.\n\nCompunction opens the way to much good, which\ndissolution is wont quickly to lose.\n\nIt is wonderful that any man can heartily\nrejoice in this life, who weighs and\nconsiders his banishment, and the many\ndangers of his soul.\n\n2. Through levity of heart, and the little\nthought we have of our defects, we feel not\nthe sorrows of our soul: but often vainly\nlaugh, when in all reason we ought to weep.\n\nThere is no true liberty, nor good joy, but\nin the fear of God with a good conscience.\n\nHappy is he who can cast away all impediments\nof distractions, and recollect himself to the\nunion of holy communion.\n\nHappy is he who separates himself from all\nthat may burthen or defile his conscience.\n\nStrive manfully: custom is overcome by\ncustom.\n\n{56}\n\nIf thou canst let men alone, they will let\nthee do what thou hast to do.\n\n3. Busy not thyself with other men's affairs,\nnor entangle thyself with the causes of great\nones.\n\nHave always an eye upon thyself in the first\nplace: and take special care to admonish\nthyself preferably to all thy dearest\nfriends.\n\nIf thou hast not the favour of men, be not\ngrieved thereat: but let thy concern be, that\nthou dost not carry thyself so well and so\ncircumspectly as it becomes a servant of God,\nand a devout religious man to demean himself.\n\nIt is oftentimes more profitable and more\nsecure for a man not to have many comforts in\nthis life; especially according to the flesh.\n\nYet, that we have not divine comforts, or\nseldom experience them, is our own faults:\nbecause we do not seek compunction of heart,\nnor cast off altogether vain and outward\nsatisfactions.\n\n{57}\n\n4. Acknowledge thyself unworthy of divine\nconsolation, and rather worthy of much\ntribulation.\n\nWhen a man has perfect compunction, then the\nwhole world is to him burdensome and\ndistasteful.\n\nA good man always finds subject enough for\nmourning and weeping.\n\nFor whether he considers himself, or thinks\nof his neighbour, he knows that no man lives\nhere without tribulations; and the more\nthoroughly he considers himself, the more he\ngrieves.\n\nThe subjects for just grief and interior\ncompunction are our vices and sins, in which\nwe lie entangled in such manner, as seldom to\nbe able to contemplate heavenly things.\n\n5. If thou wouldst oftener think of thy\ndeath, than of a long life, no doubt but thou\nwouldst more fervently amend thyself.\n\nAnd if thou didst seriously consider in thy\nheart the future punishments of hell and\npurgatory, I believe thou wouldst willingly\nendure labour and pain, and fear no kind of\nausterity.\n\nBut because these things reach not the heart,\nand we still love the things which flatter\nus, therefore we remain cold and very\nsluggish.\n\n{58}\n\n6. It is oftentimes a want of _spirit_,\nwhich makes the wretched body so easily\ncomplain.\n\nPray therefore humbly to our Lord, that he\nmay give thee the spirit of compunction: and\nsay with the prophet: _Feed me, Lord, with\nthe food of tears, and give me drink of tears\nin measure_.\n\n\n  Chap. XXII.--_Of the consideration of the\n  misery of man_.\n\n1. Thou art miserable wherever thou art, and\nwhich way soever thou turnest thyself, unless\nthou turn thyself to God.\n\nWhy art thou troubled because things do not\nsucceed with thee according to thy will and\ndesire?\n\nWho is there that has all things according to\nhis will?\n\nNeither I, nor thou, nor any man upon earth.\n\n{59}\n\nThere is no man in the world without some\ntrouble or affliction, though he be a king or\na pope.\n\nWho is there that is most at ease? doubtless\nhe who is willing to suffer something for\nGod's sake.\n\n2. Many unstable and weak men are apt to say:\nbehold how well such a one lives, how rich,\nhow great, how mighty and powerful!\n\nBut attend to heavenly goods, and thou wilt\nsee that all these temporal things are\nnothing, but very uncertain, and rather\nburdensome: because they are never possessed\nwithout care and fear.\n\nThe happiness of a man consisteth not in\nhaving temporal things in abundance, but a\nmoderate competency sufficeth.\n\nIt is truly a misery to live upon earth.\n\nThe more a man desireth to be spiritual, the\nmore this present life becomes distasteful to\nhim: because he the better understands, and\nmore clearly sees the defects of human\ncorruption.\n\n{60}\n\nFor to eat, drink, watch, sleep, rest,\nlabour, and to be subject to other\nnecessities of nature, is truly a great\nmisery and affliction to a devout man, who\ndesires to be released, and free from all\nsin.\n\n3. For the _inward_ man is very much\nburdened with the necessities of the body in\nthis world.\n\nAnd therefore the prophet devoutly prays to\nbe freed from them, saying: _From my\nnecessities deliver me, O Lord_. Psalms\nxxiv.\n\nBut wo to them that know not their own\nmisery, and more wo to them that love this\nmiserable and corruptible life.\n\nFor some there are who love it to that\ndegree, although they can scarce get\nnecessaries by labouring or begging, that if\nthey could live always here, they would not\ncare at all for the kingdom of God.\n\n4. O senseless people, and infidels in heart,\nwho lie buried so deep in earthly things, as\nto relish nothing but the things of the\nflesh!\n\nMiserable wretches! they will in the end find\nto their cost, how vile a nothing that was\nwhich they so much loved.\n\n{61}\n\nBut the saints of God, and all the devout\nfriends of Christ, made no account of what\npleased the flesh, or flourished in this\nlife; but their whole hope and intentions\naspired to eternal goods.\n\nTheir whole desire tended upwards to things\neverlasting and invisible; for fear lest the\nlove of visible things should draw them down\nto things below.\n\nLose not, brother, thy confidence of going\nforward to spiritual things; there is yet\ntime, the hour is not yet past.\n\n5. Why wilt thou put off thy resolution from\nday to day? Arise, and begin this very\nmoment, and say: Now is the time for doing,\nand now is the time to fight; now is the\nproper time to amend my life.\n\nWhen thou art troubled and afflicted, then is\nthe time to merit.\n\nThou must pass through fire and water, before\nthou comest to refreshment.\n\nUnless thou do violence to thyself, thou wilt\nnot overcome vice.\n\n{62}\n\nAs long as we carry about us this frail body,\nwe cannot be without sin, nor live without\nuneasiness and sorrow.\n\nWe would fain be at rest from all misery: but\nbecause we have lost innocence by sin, we\nhave also lost true happiness.\n\nWe must therefore have patience, and wait for\nthe mercy of God, till iniquity pass away,\nand this mortality be swallowed up by\nimmortal life.\n\n6. O! how great is human frailty, which is\nalways prone to vice!\n\nTo-day thou confessest thy sins, and\nto-morrow thou again committest what thou\nhast confessed!\n\nNow thou resolvest to take care, and an hour\nafter thou dost as if thou hadst never\nresolved.\n\nWe have reason therefore to humble ourselves,\nand never to think much of ourselves, since\nwe are so frail and inconstant.\n\nThat may also quickly be lost through\nnegligence, which with much labour and time\nwas hardly gotten by grace.\n\n{63}\n\n7. What will become of us yet in the end: who\ngrow lukewarm so very soon?\n\nWo be to us if we are for giving ourselves to\nrest, as if we had already met with peace and\nsecurity, when there does not appear any mark\nof true sanctity in our conversation.\n\nIt would be very needful that we should yet\nagain, like good novices, be instructed in\nall good behaviour: if so, perhaps there\nwould be hopes of some future amendment, and\ngreater spiritual progress.\n\n  Chap. XXIII.--_Of the thoughts of\n  death_.\n\n1. Very quickly must thou be gone from hence:\nsee then how matters stand with thee: a man\nis here to-day, and to-morrow he is vanished.\n\nAnd when he is taken away from the sight, he\nis quickly also out of mind.\n\nO! the dulness and hardness of man's heart,\nwhich only thinks on what is present, and\nlooks not forward to things to come!\n\n{64}\n\nThou oughtest in every action and thought so\nto order thyself, as if thou wert immediately\nto die.\n\nIf thou hast a good conscience, thou wouldst\nnot much fear death.\n\nIt were better for thee to fly sin, than to\nbe afraid of death.\n\nIf thou art not prepared to-day, how wilt\nthou be to-morrow?\n\nTo-morrow is an uncertain day; and how dost\nthou know that thou shalt be alive to-morrow?\n\n2. What benefit is it to live long, when we\nadvance so little?\n\nAh! long life does not always make us better,\nbut often adds to our guilt!\n\nWould to God we had behaved ourselves well in\nthis world, even for one day!\n\nMany count the years of their conversion; but\noftentimes the fruit of amendment is but\nsmall.\n\nIf it be frightful to die, perhaps it will be\nmore dangerous to live longer.\n\n{65}\n\nBlessed is he that has always the hour of his\ndeath before his eyes, and every day disposes\nhimself to die.\n\nIf thou hast at any time seen a man die,\nthink that thou must also pass the same way.\n\n3. In the morning, imagine thou shalt not\nlive till night: and when evening comes,\npresume not to promise thyself the next\nmorning.\n\nBe therefore always prepared, and live in\nsuch a manner, that death may never find thee\nunprovided.\n\nMany die suddenly, and when they little think\nof it: _For the Son of Man will come at the\nhour when he is not looked for_. Matthew\nxxiv. When that last hour shall come, thou\nwilt begin to have quite other thoughts of\nthy whole past life: and thou wilt be\nexceedingly grieved that thou hast been so\nnegligent and remiss.\n\n4. How happy and prudent is he who strives to\nbe such now in this life, as he desires to be\nfound at his death.\n\nFor it will give a man a great confidence of\ndying happily, if he has a perfect contempt\nof the world, a fervent desire of advancing\nin virtue, a love for discipline, the spirit\nof penance, a ready obedience, self-denial,\nand patience in bearing all adversities for\nthe love of Christ.\n\n{66}\n\nThou mayest do many good things whilst thou\nart well: but when thou art sick, I know not\nwhat thou wilt be able to do.\n\nFew are improved by sickness; they also that\ntravel much abroad seldom become holy.\n\n5. Trust not in thy friends and kinsfolks,\nnor put off the welfare of thy soul to\nhereafter: for men will sooner forget thee\nthan thou imaginest.\n\nIt is better now to provide in time and send\nsome good before thee, than to trust to\nothers helping thee after thy death.\n\nIf thou art not now careful for thyself, who\nwill be careful for thee hereafter?\n\nThe present time is very precious: _Now are\nthe days of salvation_: now is an\nacceptable time.\n\n{67}\n\nBut it is greatly to be lamented, that thou\ndost not spend this time more profitably:\nwherein thou mayest acquire a stock on which\nthou mayest live for ever! The time will\ncome, when thou wilt wish for one day or hour\nto amend: and I know not whether thou wilt\nobtain it.\n\n6. O my dearly beloved, from how great a\ndanger mayest thou deliver thyself: from how\ngreat a fear mayest thou be freed, if thou\nwilt but now be always fearful, and looking\nfor death! Strive now so to live, that in the\nhour of thy death thou mayest rather rejoice\nthan fear.\n\nLearn now to die to the world, that then thou\nmayest begin to live with Christ.\n\nLearn now to despise all things, that then\nthou mayest freely go to Christ.\n\nChastise thy body now by penance, that thou\nmayest then have an assured confidence.\n\n7. Ah! fool! why dost thou think to live\nlong, when thou art not sure of one day?\n\nHow many thinking to live long, have been\ndeceived, and unexpectedly have been snatched\naway.\n\n{68}\n\nHow often hast thou heard related, that such\na one was slain by the sword; another\ndrowned; another falling from on high, broke\nhis neck: this man died at the table; that\nother came to his end when he was at play.\n\nSome have perished by fire; some by the\nsword; some by pestilence; and some by\nrobbers.\n\nThus death is the end of all, and man's life\npasseth suddenly like a shadow.\n\n8. Who will remember thee when thou art dead;\nand who will pray for thee?\n\nDo now, beloved, do now all thou canst,\nbecause thou knowest not when thou shalt die:\nnor dust thou know what shall befal thee\nafter death.\n\nWhilst thou hast time, heap up to thyself\nriches that will never die; think of nothing\nbut thy salvation; care for nothing but the\nthings of God.\n\nMake now to thyself friends, by honouring the\nsaints of God, and imitating their actions;\nthat when thou shalt fail in this life, they\nmay receive thee into everlasting dwellings.\n\n{69}\n\n9. Keep thyself as a pilgrim, and a stranger\nupon earth, to whom the affairs of this world\ndo not in the least belong.\n\nKeep thy heart free, and raised upwards to\nGod; because thou hast not here a lasting\ncity.\n\nSend thither thy daily prayer, with sighs and\ntears; that after death thy spirit may be\nworthy to pass happily to our Lord.\n_Amen_.\n\n\n\n  Chap. XXIV.--_Of judgment and the\n  punishment of sins_.\n\n1. In all things look to thy end, and how\nthou shalt be able to stand before a severe\nJudge, to whom nothing is hidden: who takes\nno bribes, nor receives excuses, but will\njudge that which is just.\n\nO most wretched and foolish sinner, what\nanswer wilt thou make to God, who knows all\nthy evils? thou who sometimes art afraid of\nthe looks of an angry man.\n\nWhy dost thou not provide for thy self\nagainst the day of judgment, when no man can\nbe excused or defended by another; but every\none shall have enough to do to answer for\nhimself?\n\n{70}\n\nAt present thy labour is profitable; thy\ntears are acceptable; thy sighs will be\nheard, and thy sorrow is satisfactory, and\nmay purge away thy sins.\n\n2. A patient man hath a great and wholesome\npurgatory, who receiving injuries is more\nconcerned at another person's sin than his\nown wrong; who willingly prays for his\nadversaries, and from his heart forgives\noffences; who delays not to ask forgiveness\nof others; who is easier moved to compassion\nthan to anger; who frequently useth violence\nto himself, and labours to bring the flesh\nwholly under subjection to the spirit.\n\nIt is better now to purge away our sins, and\ncut up our vices, than to reserve them to be\npurged hereafter.\n\nTruly, we deceive ourselves through the\ninordinate love we bear to our flesh.\n\n3. What other things shall that fire feed on\nbut thy sins?\n\nThe more thou sparest thyself now, and\nfollowest the flesh, the more grievously\nshalt thou suffer hereafter, and the more\nfuel dost thou lay up for that fire.\n\n{71}\n\nIn what things a man has more sinned, in\nthose shall he be more heavily punished.\n\nThere the slothful shall be pricked forward\nwith burning goads, and the glutton will be\ntormented with extreme hunger and thirst.\n\nThere the luxurious and the lovers of\npleasure will be covered all over with\nburning pitch and stinking brimstone, and the\nenvious, like mad dogs, will howl for grief.\n\n4. There is no vice which will not have its\nproper torments.\n\nThere the proud will be filled with all\nconfusion; and the covetous be straitened\nwith most miserable want.\n\nThere one hour of suffering will be more\nsharp, than a hundred years here spent in the\nmost rigid penance.\n\nThere is no rest, no comfort for the damned:\nbut here there is sometimes intermission of\nlabour, and we receive comfort from our\nfriends.\n\n{72}\n\nBe careful at present, and sorrowful for thy\nsins: that in the day of judgment thou mayest\nbe secure with the blessed.\n\n_For then the just shall stand with great\nconstancy against those that afflicted and\noppressed them_. Wisdom v.\n\nThen will he stand to judge: who now humbly\nsubmits himself to the judgment of men.\n\nThen the poor and humble will have great\nconfidence: and the proud will fear on every\nside.\n\n5. Then it will appear that he was wise in\nthis world, who learned for Christ's sake to\nbe a fool, and despised.\n\nThen all tribulation suffered with patience\nwill be pleasing, _and all iniquity shall\nstop her mouth_. Psalms cvi.\n\nThen every devout person will rejoice, and\nthe irreligious will be sad.\n\nThen the flesh that has been mortified shall\ntriumph more than if it had always been\npampered in delights.\n\nThen shall the mean habit shine, and fine\nclothing appear contemptible.\n\nThen shall the poor cottage be more commended\nthan the gilded palace.\n\n{73}\n\nThen constant patience shall more avail, than\nall the power of the world.\n\nThen simple obedience shall be more prized,\nthan all worldly craftiness.\n\n6. Then a pure and good conscience shall be a\ngreater subject of joy, than learned\nphilosophy.\n\nThen the contempt of riches shall weigh more\nthan all the treasures of worldlings.\n\nThen wilt thou be more comforted that thou\nhast prayed devoutly, than that thou hast\nfared daintily.\n\nThen wilt thou rejoice more that thou hast\nkept silence, than that thou hast made long\ndiscourses, or talked much.\n\nThen will holy works be of greater value than\nmany fair words.\n\nThen will a strict life and hard penance be\nmore pleasing than all the delights of the\nearth.\n\nLearn at present to suffer in little things,\nthat then thou mayest be delivered from more\ngrievous sufferings.\n\nTry first here what thou canst suffer\nhereafter.\n\n{74}\n\nIf thou canst now endure so little how wilt\nthou be able to bear everlasting torments?\n\nIf a little suffering now makes thee so\nimpatient, what will hell fire do hereafter?\n\nSurely thou canst not have thy pleasure in\nthis world, and afterwards reign with Christ.\n\n7. If to this day thou hadst always lived in\nhonours and pleasures: what would it avail\nthee, if thou wert now in a moment to die?\n\nAll then is vanity, but to love God, and to\nserve him alone!\n\nFor he that loves God with his whole heart,\nneither fears death, nor punishment, nor\njudgment, nor hell: because perfect love\ngives secure access to God.\n\nBut he that is yet delighted with sin, no\nwonder if he be afraid of death and judgment.\n\nIt is good, however, that if love, as yet,\nreclaim thee not from evil, at least the fear\nof hell restrain thee.\n\nBut he that lays aside the fear of God, will\nnot be able to continue long in good, but\nwill quickly fall into the snares of the\ndevil.\n\n{75}\n\n  Chap. XXV.--_Of the fervent amendment of\n  our whole life_.\n\n1. Be vigilant, and delight in God's service,\nand often think with thyself, to what end\nthou camest hither, and why thou didst leave\nthe world: was it not that thou mightest live\nto God, and become a spiritual man?\n\nBe fervent therefore in thy spiritual\nprogress, for thou shalt shortly receive the\nreward of thy labours: and then grief and\nfear shall no more come near thee.\n\nThou shalt labour now a little, and thou\nshalt find great rest: yea, everlasting joy.\n\nIf thou continue faithful and fervent in\nworking, God will doubtless be faithful and\nliberal in rewarding.\n\nThou must preserve a good and firm hope of\ncoming to the crown: but must not think\nthyself secure, lest thou grow negligent or\nproud.\n\n{76}\n\n2. When a certain person in anxiety of mind\nwas often wavering between hope and fear; and\non a time being overwhelmed with grief, had\nprostrated himself in prayer in the church\nbefore a certain altar, he revolved these\nthings within himself, saying: _If I did\nbut know that I should still persevere_:\nand presently he heard within himself an\nanswer from God: _And if thou didst know\nthis, what wouldst thou do? Do now what thou\nwouldst then do, and thou shalt be very\nsecure_.\n\nAnd immediately being comforted and\nstrengthened, he committed himself to the\ndivine will, and his anxious wavering ceased.\n\nNeither had he a mind any more to search\ncuriously, to know what should befal him\nhereafter; but rather studied to enquire what\nwas the will of God, _well pleasing and\nperfect_, for the beginning and\naccomplishing every good work.\n\n_Hope in the Lord, and do good_, saith\nthe prophet, _and inhabit the land, and\nthou shalt be fed with the riches\nthereof_. Psalms xxxi.\n\n{77}\n\nThere is one thing which keeps many back from\nspiritual progress and fervent amendment of\nlife, and that is, the apprehension of\ndifficulty, or the labour which must be gone\nthrough in the conflict.\n\nAnd they indeed advance most of all others in\nvirtue, who strive manfully to overcome those\nthings which they find more troublesome or\ncontrary to them.\n\nFor there a man makes greater progress, and\nmerits greater grace, where he overcomes\nhimself more, and mortifies himself in\nspirit.\n\n4. But all men have not alike to overcome and\nmortify.\n\nYet he that is diligent and zealous, although\nhe have more passions to fight against, will\nbe able to make a greater progress than\nanother who has fewer passions, but is withal\nless fervent in the pursuit of virtues.\n\nTwo things particularly conduce to a great\namendment: these are forcibly to withdraw\none's self from that to which nature is\nviciously inclined, and earnestly to labour\nfor that good which one wants the most.\n\n{78}\n\nStudy likewise to fly more carefully, and to\novercome those faults which most frequently\ndisplease thee in others.\n\n5. Turn all occasions to thy spiritual\nprofit: so that if thou seest or hearest any\ngood examples, thou mayest be spurred on to\nimitate them.\n\nBut if thou observe any thing that is\nblame-worthy, take heed thou commit not the\nsame: or if thou at any time hast done it,\nlabour to amend it out of hand.\n\nAs thine eye observeth others: so art thou\nalso observed by others.\n\nO how sweet and comfortable it is to see\nbrethren fervent and devout, regular and well\ndisciplined!\n\nHow sad a thing, and how afflicting, to see\nsuch walk disorderly, and who practise\nnothing of what they are called to.\n\nHow hurtful it is to neglect the intent of\nour vocation, and to turn our minds to things\nthat are not our business.\n\n{79}\n\n6. Be mindful of the resolution thou hast\ntaken, and set before thee the image of the\n_crucifix_.\n\nWell mayest thou be ashamed, if thou looked\nupon the life of Jesus Christ, that thou hast\nnot yet studied to conform thyself more to\nhis pattern, although thou hast been long in\nthe way of God.\n\nA religious man, who exercises himself\nseriously and devoutly in the most holy life\nand passion of our Lord, shall find there\nabundantly all things profitable and\nnecessary for him: nor need he seek for any\nthing better out of Jesus.\n\nO if our crucified Jesus did but come into\nour heart, how quickly and sufficiently\nlearned should we be!\n\n7. A fervent religious man bears and takes\nall things well that are commanded him.\n\nA negligent and lukewarm religious man has\ntrouble upon trouble, and on every side\nsuffers anguish: because he has no comfort\nwithin, and is hindered from seeking any\nwithout.\n\n{80}\n\nA religious man that lives not in discipline,\nlies open to dreadful ruin.\n\nHe that seeks to be more loose and remiss\nwill always be uneasy: for one thing or other\nwill always displease him.\n\n8. How do so many other religious do, who\nlive under strict monastic discipline?\n\nThey seldom go abroad; they live very\nretired; their diet is very poor; their habit\ncoarse; they labour much; they speak little;\nthey watch long; they rise early; they spend\nmuch time in prayer; they read often; and\nkeep themselves in all kind of discipline.\n\nConsider the _Carthusians_, the\n_Cistercians_, and the monks and nuns of\ndivers orders: how every night they rise to\nsing psalms to the Lord.\n\nIt would therefore be a shame for thee to be\nsluggish at so holy a time, when such\nmultitudes of religious begin with joy to\ngive praises to God.\n\n9. O that we had nothing else to do but to\npraise the Lord our God with our whole heart\nand mouth!\n\n{81}\n\nO that thou didst never want to eat, nor\ndrink, nor sleep, but couldst always praise\nGod, and be employed solely in spiritual\nexercises!\n\nThou wouldst then be much more happy than\nnow, whilst thou art under the necessity of\nserving the flesh.\n\nWould to God there were no such necessities,\nbut only the spiritual refreshments of the\nsoul, which, alas, we taste too seldom!\n\n10. When a man is come to this, that he seeks\nhis comfort from nothing created, then he\nbegins perfectly to relish God; then likewise\nwill he be well content, however matters\nhappen to him.\n\nThen will he neither rejoice for much, nor be\nsorrowful for little: but will commit himself\nwholly and confidently to God, who is to him\nall in all; to whom nothing perishes or dies,\nbut all things live to him, and serve him at\na beck without delay.\n\n11. Always remember thy end, and that time\nonce lost never returns.\n\nWithout care and diligence thou shalt never\nacquire virtues.\n\n{82}\n\nIf thou beginnest to grow lukewarm, thou wilt\nbegin to be uneasy.\n\nBut if thou givest thyself to fervour, thou\nshalt find great peace: and the grace of God,\nand love of virtue will make thee feel less\nlabour.\n\nA fervent and diligent man is ready for all\nthings.\n\nIt is a greater labour to resist vices and\npassions, than to toil at bodily labours.\n\nHe that does not shun small defects, by\nlittle and little falls into greater.\n\nThou wilt always rejoice in the evening, if\nthou spend the day profitably.\n\nWatch over thyself, stir up thyself, admonish\nthyself; and whatever becometh of others,\nneglect not thyself.\n\nThe greater violence thou offerest to\nthyself, the greater progress thou wilt make.\n_Amen_.\n\n         End Of Book I.\n\n\n\n{83}\n\n\n                   The\n\n      _Following Of Christ._\n\n                 Book II.\n\n\n  Chap I.--_Of interior conversation_.\n\n1. _The kingdom of God is within you_,\nsaith the Lord. _Luke_ vii.\n\nConvert thyself with thy whole heart to the\nLord: and quit this miserable world, and thy\nsoul shall find rest.\n\nLearn to despise exterior things, and give\nthyself to the interior, and thou shalt see\nthe kingdom of God will come into thee.\n\nFor the kingdom of God is peace and joy in\nthe Holy Ghost, which is not given to the\nwicked.\n\n{84}\n\nChrist will come to thee, discovering to thee\nhis consolation, if thou wilt prepare him a\nfit dwelling within thee.\n\nAll his glory and beauty is in the interior,\nand there he pleaseth himself.\n\nMany a visit doth he make to the _internal\nman_, sweet is his communication with him,\ndelightful his consolation, much peace, and a\nfamiliarity exceedingly to be admired.\n\n2. O faithful soul, prepare thy heart for\nthis thy Spouse, that he may vouchsafe to\ncome to thee, and dwell in thee.\n\nFor so he saith: _If any man love me, he\nwill keep my word, and we will come to him,\nand we will make our abode with him_. John\nxiv.\n\nMake room then for Christ within thee, and\ndeny entrance to all others.\n\nWhen thou hast Christ, thou art rich, and he\nis sufficient for thee: he will provide for\nthee, and will be thy faithful\n_Procurator_ in all things, so that thou\nneedest not trust to men.\n\nFor men quickly change, and presently fail:\nbut Christ remainis forever, and stands by us\nfirmly to the end.\n\n{85}\n\n3. There is no great confidence to be put in\na frail mortal man, though he be profitable\nand beloved: nor much grief to be taken, if\nsometimes he be against thee and cross thee.\n\nThey that are with thee to-day, maybe against\nthee to-morrow: and on the other hand often\nchange like the wind.\n\nPlace thy whole confidence in God, and let\nhim be thy fear and thy love; he will answer\nfor thee, and do for thee what is for the\nbest.\n\nThou hast not here a lasting city: and\nwherever thou art, thou art a stranger and a\npilgrim: nor wilt thou ever have rest, unless\nthou be interiorly united to Christ.\n\n4. Why dost thou stand looking about thee\nhere, since this is not thy resting place?\n\nThy dwelling must be in heaven: and all\nthings of the earth are only to be looked\nupon as passing by.\n\nAll things pass away, and thou along with\nthem.\n\n{86}\n\nSee that thou cleave not to them, lest thou\nbe ensnared and lost.\n\nLet thy thought be with the Most High, and\nthy prayer directed to Christ without\nintermission.\n\nIf thou knowest not how to meditate on high\nand heavenly things, rest on the passion of\nChrist, and willingly dwell in his secret\nwounds.\n\nFor if thou fly devoutly to the wounds and\nprecious stigmas of Jesus, thou shalt feel\ngreat comfort in tribulation; neither wilt\nthou much regard the being despised by men,\nbut wilt easily bear up against detracting\ntongues.\n\n5. Christ was also in this world despised by\nmen: and in his greatest necessity forsaken\nby his acquaintance and friends in the midst\nof reproaches.\n\nChrist would suffer and be despised, and dost\nthou dare to complain of any one?\n\nChrist had adversaries and backbiters, and\nwouldst thou have all to be thy friends and\nbenefactors?\n\n{87}\n\nWhence shall thy patience be crowned, if thou\nmeet with no adversity?\n\nIf thou wilt suffer no opposition, how wilt\nthou be a friend of Christ?\n\nSuffer with Christ and for Christ, if thou\ndesirest to reign with Christ.\n\n6. If thou hadst once perfectly entered into\nthe interior of Jesus, and experienced a\nlittle of his burning love, then wouldst thou\nnot care at all for thy own convenience or\ninconvenience, but wouldst rather rejoice at\nreproach, because the love of Jesus makes a\nman despise himself.\n\nA love of Jesus and of _truth_, and a\ntrue internal man, that is free from\ninordinate affections, can freely turn\nhimself to God, and in spirit elevate himself\nabove himself, and rest in enjoyment.\n\n7. He to whom all things relish as they are,\n_viz_. in God, who is the very truth,\nnot as they are said or esteemed to be, he is\nwise indeed, and taught rather by God than\nmen.\n\nHe who knows how to walk internally, and to\nmake little account of external things, is\nnot at a loss for proper places or times for\nperforming devout exercises.\n\n{88}\n\nAn internal man quickly recollects himself,\nbecause he never pours forth his whole self\nupon outward things.\n\nExterior labour is no prejudice to him, nor\nany employment which for a time is necessary;\nbut as things fall out, he so accommodates\nhimself to them.\n\nHe that is well disposed and orderly in his\ninterior, heeds not the strange and perverse\ncarriages of men.\n\nAs much as a man draws things to himself, so\nmuch is he hindered and distracted by them.\n\n8. If thou hadst a right spirit within thee,\nand wert purified from earthly affections,\nall things would turn to thy good and to thy\nprofit.\n\nFor this reason do many things displease\nthee, and often trouble thee; because thou\nart not as yet perfectly dead to thyself, nor\nseparated from all earthly things.\n\nNothing so defiles and entangles the heart of\nman, as impure love to created things.\n\n{89}\n\nIf thou reject exterior comfort, thou wilt be\nable to contemplate heavenly things, and\nfrequently to feel excessive joy interiorly.\n\n\n\n  Chap. II.--_Of humble submission_.\n\n1. Make no great account who is for thee, or\nagainst thee; but let it be thy business and\nthy care, that God may be with thee in every\nthing thou dost.\n\nHave a good conscience, and God will\nsufficiently defend thee.\n\nFor he whom God will help, no man's malice\ncan hurt.\n\nIf thou canst but hold thy peace and suffer,\nthou shalt see without doubt that the Lord\nwill help thee.\n\nHe knows the time and manner of delivering\nthee, and therefore thou must resign thyself\nto him.\n\nIt belongs to God to help and to deliver us\nfrom all confusion.\n\nOftentimes it is very profitable for the\nkeeping us in greater humility, that others\nknow and reprehend our faults.\n\n{90}\n\n2. When a man humbles himself for his\ndefects, he then easily appeases others, and\nquickly satisfies those that are angry with\nhim.\n\nThe humble man, God protects and delivers:\nthe humble he loves and comforts: to the\nhumble he inclines himself: to the humble he\ngives grace: and after he has been depressed,\nraises him to glory.\n\nTo the humble he reveals his secrets, and\nsweetly draws and invites him to himself.\n\nThe humble man having received reproach,\nmaintains himself well enough in peace:\nbecause he is fixed in God, and not in the\nworld.\n\nNever think thou hast made any progress, till\nthou look upon thyself inferior to all.\n\n\n\n  Chap. III.--_Of a good peaceable man_.\n\n1. Keep thyself first in peace, and then thou\nwilt be able to bring others to peace.\n\nA peaceable man does more good, than one that\nis very learned.\n\n{91}\n\nA passionate man turns every good into evil,\nand easily believes evil.\n\nA good peaceable man turns all things to\ngood.\n\nHe that is in perfect peace, suspects no man:\nbut he that is discontented and disturbed, is\ntossed about with various suspicions: he is\nneither easy himself, nor does he suffer\nothers to be easy.\n\nHe often says that which he should not say:\nand omit that which would be better for him\nto do.\n\nHe considers what others are obliged to do:\nand neglects that to which he himself is\nobliged.\n\nHave therefore a zeal in the first place over\nthyself, and then thou mayest justly exercise\nthy zeal towards thy neighbour.\n\n2. Thou knowest well enough how to excuse and\ncolour thy own doings, and thou wilt not take\nthe excuses of others.\n\nIt were more just that thou shouldst accuse\nthyself, and excuse thy brother.\n\nIf thou wilt be borne withal, bear also with\nanother.\n\n{92}\n\nSee how far thou art yet from true charity\nand humility, which knows not how to be angry\nwith any one, or to have indignation against\nany one but one's self.\n\nIt is no great thing to be able to converse\nwith them that are good and meek: for this is\nnaturally pleasing to all.\n\nAnd every one would willingly have peace, and\nlove those best that agree with them.\n\nBut to live peaceably with those that are\nharsh and perverse, or disorderly, or such as\noppose us, is a great grace, and a highly\ncommendable and manly exploit.\n\n3. Some there are that keep themselves in\npeace, and have peace also with others.\n\nAnd there are some that are neither at peace\nwithin themselves, nor suffer others to be in\npeace: they are troublesome to others, but\nalways more troublesome to themselves.\n\nAnd some there are who keep themselves in\npeace, and study to restore peace to others.\n\n{93}\n\nYet all our peace in this miserable life is\nrather to be placed in humble suffering, than\nin not feeling adversities.\n\nHe who knows how to suffer, will enjoy much\npeace.\n\nSuch a one is conqueror of himself, and Lord\nof the world, a friend of Christ and heir of\nheaven.\n\n\n\n  Chap. IV.--_Of a pure mind and simple\n  intention_.\n\n1. With two wings a man is lifted up above\nearthly things; that is, with\n_simplicity_ and _purity_.\n\n_Simplicity_ must be in the intention,\n_purity_ in the affection.\n\n_Simplicity_ aims at God, _purity_\ntakes hold of him, and tastes him.\n\nNo good action will hinder thee, if thou be\nfree from inordinate affection.\n\nIf thou intendest and seekest nothing else\nbut the will of God, and the profit of thy\nneighbour, thou shalt enjoy internal liberty.\n\n{94}\n\nIf thy heart were right, then every creature\nwould be to thee a looking-glass of life, and\na book of holy doctrine.\n\nThere is no creature so little and\ncontemptible as not to manifest the goodness\nof God.\n\n2. If thou wert good and pure within, then\nwouldst thou discern all things without\nimpediment, and understand them right.\n\nA pure heart penetrates heaven and hell.\n\nAccording as every one is interiorly, so he\njudgeth exteriorly.\n\nIf there be joy in the world, certainly the\nman whose heart is pure enjoys it.\n\nAnd if there be any where tribulation and\nanguish, an evil conscience feels the most of\nit.\n\nAs iron put into the fire loses the rust, and\nbecomes all fire; so a man that turns himself\nwholly to God puts off his sluggishness, and\nis changed into a new man.\n\n4. When a man begins to grow lukewarm, he is\nafraid of a little labour, and willingly\ntakes external comfort.\n\n{95}\n\nBut when he begins perfectly to overcome\nhimself, and to walk manfully in the way of\nGod, then he makes less account of those\nthings, which before he considered\nburthensome to him.\n\n\n\n  Chap. V.--_Of the consideration of one's\n  self_.\n\n1. We cannot trust much to ourselves, because\nwe often want grace and understanding.\n\nThere is but little light in us, and this we\nquickly lose through negligence.\n\nMany times also we perceive not that we are\nso blind interiorly.\n\nWe often do ill, and do worse in excusing it.\n\nWe are sometimes moved with passion, and we\nmistake it for zeal.\n\nWe blame little things in others, and pass\nover great things in ourselves.\n\nWe are quick enough at perceiving and\nweighing what we suffer from others: but we\nmind not what others suffer from us.\n\n{96}\n\nHe that would well and duly weigh his own\ndeeds, would have no room to judge hard of\nothers.\n\n2. An internal man prefers the care of\nhimself before all other cares: and he that\ndiligently attends to himself is easily\nsilent with regard to others.\n\nThou wilt never be internal and devout,\nunless thou pass over in silence other men's\nconcerns, and particularly look to thyself.\n\nIf thou attend wholly to thyself, and to God,\nthou wilt be little moved with what thou\nperceivest without thee.\n\nWhere art thou, when thou art not present to\nthyself?\n\nAnd when thou hast run over all things, what\nprofit will it be to thee, if thou hast\nneglected thyself?\n\nIf thou desirest to have peace and true\nunion, thou must set all the rest aside, and\nturn thy eyes upon thyself alone.\n\n3. Thou wilt then make great progress, if\nthou keep thyself free from all temporal\ncare.\n\n{97}\n\nBut if thou set a value upon any thing\ntemporal, thou wilt fail exceedingly.\n\nLet nothing be great in thy eyes, nothing\nhigh, nothing pleasant, nothing agreeable to\nthee, except it be purely God, or of God.\n\nLook upon as vain, all the comfort which thou\nmeetest with from any creature.\n\nA soul that loveth God despiseth all things\nthat are less than God.\n\nNone but God eternal and incomprehensible,\nwho fills all things, is the comfort of the\nsoul, and the true joy of the heart.\n\n\n\n  Chap. VI.--Of the joy of a good conscience.\n\n1. The glory of a good man, is the testimony\nof a good conscience. Keep a good conscience,\nand thou shall always have joy.\n\nA good conscience can bear very much, and is\nvery joyful in the midst of adversity.\n\n{98}\n\nA bad conscience is always fearful and\nuneasy.\n\nSweetly wilt thou take thy rest, if thy heart\nreprehend thee not.\n\nNever rejoice but when thou hast done well.\n\nThe wicked never have true joy, neither do\nthey feel internal peace; because, _There\nis no peace to the wicked_, saith the\nLord. _Isaiah_ xlviii.\n\nAnd if they shall say, we are in peace, evils\nwill not come upon us, and who shall dare to\nhurt us, believe them not; for the wrath of\nGod shall rise on a sudden, and their deeds\nwill be brought to nothing, and their\nprojects shall perish.\n\n2. To glory in tribulation is not hard to him\nthat loves: for so to glory is to glory in\nthe cross of our Lord.\n\nThat glory is short lived, which is given and\ntaken by men.\n\nThe glory of this world is always accompanied\nwith sorrow.\n\nThe glory of good men is in their own\nconsciences, not in the mouths of others.\n\nThe joy of the just is from God, and in God:\nand they rejoice in the _truth_.\n\n{99}\n\nHe that desires true and everlasting glory,\nvalues not that which is temporal.\n\nAnd he that seeks after temporal glory, or\ndoes not heartily despise it, shews himself\nto have little love for that which is\nheavenly.\n\nThat man has great tranquillity of heart, who\nneither cares for praises nor dispraises.\n\n3. He will easily be content, and in peace,\nwhose conscience is clean.\n\nThou art not more holy, if thou art praised:\nnor any thing the worse, if thou art\ndispraised.\n\nWhat thou art, that thou art: nor canst thou\nbe said to be greater than God sees thee to\nbe.\n\nIf thou considerest well what thou art within\nthyself, thou wilt not care what men say of\nthee.\n\nMan beholds the face; but God looks upon the\nheart.\n\nMan considers the actions; but God weighs the\nintentions.\n\nTo do always well, and to hold one's self in\nsmall account, is a mark of an humble soul.\n\n{100}\n\nTo refuse a comfort from any created thing,\nis a sign of great purity and interior\nconfidence.\n\n4. He that seeks no outward testimony for\nhimself, shews plainly, that he has committed\nhimself wholly to God.\n\n_For not he that commendeth himself_,\nsaith St. Paul, _is approved, but he whom\nGod commendeth_. 2 Corinthians x.\n\nTo walk with God _within_, and not to be\nheld by any affection _without_, is the\nstate of an _internal_ man.\n\n\n\n  Chap. VII.--_Of the love of Jesus above\n  all things_.\n\n1. Blessed is he who knows what it is to love\nJesus, and to despise himself for the sake of\nJesus.\n\nWe must quit what we love for _this_\nBeloved, because Jesus will be loved alone\nabove all things.\n\nThe love of things created is deceitful and\ninconstant: the love of Jesus is faithful and\nperseverant.\n\nHe that cleaveth to creatures shall fall with\nthem.\n\nHe that embraceth Jesus shall stand firm for\never.\n\n{101}\n\nLove him, and keep him for thy friend; who,\nwhen all go away, will not leave thee, nor\nsuffer thee to perish in the end.\n\nThou must at last be separated from all\nthings else, whether thou wilt or not.\n\n2. Keep thyself with Jesus both in life and\ndeath, and commit thyself to his trust who\nalone can help thee, when all others fail.\n\nThy beloved is of such a nature, that he will\nadmit of no other: but will have thy heart to\nhimself, and sit there like a king on his own\nthrone.\n\nIf thou couldst but purge thyself well from\naffection to creatures, Jesus would willingly\ndwell with thee.\n\nThou wilt find all that in a manner loss,\nwhich thou hast placed in men out of Jesus.\n\nDo not trust nor rely upon a windy reed:\n_For all flesh is grass, and all the glory\nthereof shall fade like the flower of the\ngrass_. Isaiah xl.\n\n3. Thou wilt soon be deceived, if thou only\nregard the outward shew of men.\n\nFor if thou seek thy comfort and thy gain in\nothers, thou wilt often meet with loss.\n\n{102}\n\nIf in all thou seek Jesus, doubtless thou\nwilt find Jesus.\n\nBut if thou seek thyself, thou wilt indeed\nfind thyself, but to thy own ruin.\n\nFor a man does himself more harm if he seek\nnot Jesus, than the whole world and all his\nenemies could do him.\n\n\n\n  Chap. VIII.--_Of familiar friendship with\n  Jesus._\n\n1. When Jesus is present, all goes well, and\nnothing seems difficult: but when Jesus is\nabsent every thing is hard.\n\nWhen Jesus speaks not within, our comfort is\nworth nothing: but if Jesus speak but one\nword, we feel a great consolation.\n\nDid not Mary Magdalen arise presently from\nthe place where she wept, when Martha said to\nher: _The Master is here and calls for\nthee_. John xiii.\n\nHappy hour, when Jesus calls from tears, to\njoy of spirit!\n\n{103}\n\nHow dry and hard art thou without Jesus! How\nfoolish and vain if thou desire any thing out\nof Jesus! Is not this a greater damage than\nif thou wert to lose the whole world?\n\n2. What can the world profit thee without\nJesus?\n\nTo be without Jesus is a grievous hell, and\nto be with Jesus a sweet paradise.\n\nIf Jesus be with thee, no enemy can hurt\nthee.\n\nWhoever finds Jesus, finds a good treasure,\nyea good above all goods.\n\nAnd he that loseth Jesus, loseth exceeding\nmuch, and more than if he lost the whole\nworld.\n\nHe is wretchedly poor, who lives without\nJesus: and he is exceedingly rich, who is\nwell with Jesus.\n\n3. It is a great art to know how to converse\nwith Jesus: and to know how to keep Jesus is\ngreat wisdom.\n\nBe humble and peaceable, and Jesus will be\nwith thee.\n\nBe devout and quiet, and Jesus will stay with\nthee.\n\n{104}\n\nThou mayest quickly drive away Jesus and lose\nhis grace, if thou decline after outward\nthings.\n\nAnd if thou drive him from thee, and lose\nhim, to whom wilt thou fly, and whom then\nwilt thou seek for thy friend?\n\nWithout a friend thou canst not well live;\nand if Jesus be not thy friend above all,\nthou wilt be exceeding sad and desolate.\n\nThou actest then foolishly, if thou puttest\nthy trust or rejoiceth in any other.\n\nWe ought rather to chuse to have the whole\nworld against us, than to offend Jesus.\n\nOf all therefore that are dear to thee, let\nJesus always be thy special beloved.\n\n4. Let all be loved for Jesus's sake, but\nJesus for himself.\n\nJesus Christ alone is singularly to be loved,\nwho alone is found good and faithful above\nall friends.\n\nFor him, and in him, let both friends and\nenemies be dear to thee: and for all these\nmust thou pray to him, that all may know and\nlove him.\n\n{105}\n\nNeither desire to be singularly praised or\nbeloved: for this belongs to God alone, who\nhath none like to himself.\n\nNeither desire that any one's heart should be\nset on thee: nor do thou let thyself be taken\nup with the love of any one: but let Jesus be\nin thee, and in every good man.\n\n5. Be pure and free interiorly, without being\nentangled by any creature.\n\nThou must be naked and carry a pure heart to\nGod, if thou wilt attend at leisure, and see\nhow sweet is the Lord.\n\nAnd indeed thou wilt never attain to this,\nunless thou be prevented and drawn in by his\ngrace: that so thou mayest all _alone_\nbe united to him _alone_, having cast\nout and dismissed all others.\n\nFor when the grace of God comes to a man,\nthen he is strong and powerful for all\nthings: and when it departs, then he is poor\nand weak, left as it were only to stripes.\n\n{106}\n\nIn these he must not be dejected nor despair;\nbut stand with an even mind, resigned to the\nwill of God, and bear, for the glory of Jesus\nChrist, whatever shall befal him: because\nafter winter, comes summer; after night the\nday returns; after a storm there follows a\ngreat calm.\n\n\n\n  Chap. IX.--_Of the want of all\n  comfort_.\n\n1. It is not hard to despise all human\ncomfort, when we have divine.\n\nBut it is much, and very much, to be able to\nwant all comfort, both human and divine: and\nto be willing to bear this interior\nbanishment for God's honour, and to seek\none's self in nothing, nor to think of one's\nown merit.\n\nWhat great thing is it, if thou be cheerful\nand devout when grace comes? This hour is\ndesirable to all.\n\nHe rides at ease, that is carried by the\ngrace of God.\n\nAnd what wonder, if he feels no weight, who\nis carried by the Almighty, and led on by the\nsovereign guide?\n\n2. We willingly would have something to\ncomfort us: and it is with difficulty that a\nman can put off himself.\n\n{107}\n\nThe holy martyr, Lawrence, overcame the\nworld, with his prelate; because he despised\nwhatever seemed delightful in this world; and\nfor the love of Christ he also suffered the\nHigh Priest of God, _Sixtus_, whom he\nexceedingly loved, to be taken away from him.\n\nHe overcame therefore the love of man by the\nlove of the Creator: and instead of the\ncomfort he had in man, he made choice rather\nof God's pleasure.\n\nSo do thou also learn to part with a\nnecessary and beloved friend for the love of\nGod.\n\nAnd take it not to heart when thou art\nforsaken by a friend: knowing that one time\nor other we must all part.\n\n3. A man must go through a long and great\nconflict in himself, before he can learn\nfully to overcome himself, and to draw his\nwhole affection towards God.\n\nWhen a man stands upon himself, he easily\ndeclines after human comforts.\n\n{108}\n\nBut a true lover of Christ, and a diligent\npursuer of virtues, does not hunt after\ncomforts, nor seek such sensible sweetnesses:\nbut is rather willing to bear strong trials\nand hard labours for Christ.\n\n4. Therefore when God gives spiritual\ncomfort, receive it with thanksgiving; but\nknow that it is the bounty of God, not thy\nmerit.\n\nBe not puffed up, be not overjoyed, nor\nvainly presume: but rather be the more humble\nfor this gift, and the more cautious and\nfearful in all thy actions: for this hour\nwill pass away, and temptation will follow.\n\nWhen comfort shall be taken away from thee,\ndo not presently despair; but wait with\nhumility and patience for the heavenly visit:\nfor God is able to restore thee a greater\nconsolation.\n\nThis is no new thing, nor strange to those\nwho have experienced the ways of God: for in\nthe great saints and ancient prophets there\nhas often been this kind of variety.\n\n5. Hence one said: at the time when grace was\nwith him: _I said in my abundance, I shall\nnot be moved for ever_. Psalms xxix.\n\n{109}\n\nBut when grace was retired, he immediately\ntells us what he experienced in himself:\n_Thou hast turned away thy face from me,\nand I became troubled_.\n\nYet, in the mean time he despairs not, but\nmore earnestly prays to our Lord, and says:\n_To thee, O Lord, will I cry, and I will\npray to my God_.\n\nLastly, he receives the fruit of his prayer:\nand witnesses that he was heard, saying:\n_The Lord hath heard me, and hath had mercy\non me: The Lord is become my helper_.\n\nBut in what manner? _Thou hast turned, says\nhe, my mourning into joy to me, and thou hast\nencompassed me with gladness_.\n\nIf it has been thus with great saints, we\nthat are weak and poor must not be\ndiscouraged, if we are sometimes in fervour,\nsometimes cold: because the Spirit comes and\ngoes according to his own good pleasure.\n\nWherefore holy Job says: _Thou dost visit\nhim early in the morning, and on a sudden\nthou triest him_. Job vii.\n\n6. Wherein then can I hope, or in what must I\nput my trust, but in God's great mercy alone,\nand in the hope of heavenly grace!\n\n{110}\n\nFor whether I have with me good men, or\ndevout brethren, or faithful friends, or holy\nbooks, or fine treatises, or sweet singing\nand hymns: all these help little, and give me\nbut little relish, when I am forsaken by\ngrace, and left in my own poverty.\n\nAt such a time there is no better remedy than\npatience, and leaving myself to God's will.\n\n7. I never found any one so religious and\ndevout, as not to have sometimes a\nsubtraction of grace, or feel a diminution of\nfervour.\n\nNo saint was ever so highly wrapt and\nilluminated, as not to be tempted at first or\nat last.\n\nFor he is not worthy of the high\ncontemplation of God, who has not, for God's\nsake, been exercised with some tribulation.\n\nFor temptation going before, is usually a\nsign of ensuing consolation.\n\nFor heavenly comfort is promised to such has\nhave been proved by temptations.\n\n{111}\n\n_To him that shall overcome_, saith our\nLord, _I will give to eat of the tree of\nlife_. Apoc. ii. [USCCB: Revelation ii. 7]\n\n8. Now divine consolation is given that a man\nmay be better able to support adversities.\n\nAnd temptation follows, that he may not be\nproud of good.\n\nThe devil never sleeps, neither is the flesh\nyet dead: therefore thou must not cease to\nprepare thyself for battle, for on the right\nhand, and on the left, are enemies that never\nrest.\n\n\n\n  Chap. X.--_Of gratitude for the grace of\n  God_.\n\n1. Why seekest thou rest, since thou art born\nto labour?\n\nDispose thyself to patience, rather than\nconsolation: and to bear the cross, rather\nthan to rejoice.\n\nFor who is there amongst worldly people, that\nwould not willingly receive comfort and\nspiritual joy, if he could always have it?\n\n{112}\n\nFor spiritual consolations exceed all the\ndelight of the world, and pleasures of the\nflesh.\n\nFor all worldly delights are either vain or\nfilthy: but spiritual delights alone are\npleasant and honest, springing from virtue,\nand infused by God into pure minds.\n\nBut these divine consolations no man can\nalways enjoy when he will: because the time\nof temptation is not long away.\n\n2. But what very much opposes these heavenly\nvisits, is a false liberty of mind, and a\ngreat confidence in one's self.\n\nGod does well in giving the grace of\nconsolation: but man does ill in not\nreturning it all to God with thanksgiving.\n\nAnd this is the reason why the gifts of grace\ncannot flow in us: because we are ungrateful\nto the Giver: nor do we return all to the\nfountain's head.\n\nFor grace is ever due to him that duly\nreturns thanks: and what is wont to be given\nto the humble, will be taken away from the\nproud.\n\n{113}\n\n3. I would not have any such consolation as\nshould rob me of compunction: nor do I wish\nto have such contemplation as leads to pride.\n\nFor all that is high, is not holy; nor all\nthat is pleasant, good: nor every desire,\npure; nor is every thing that is dear to us,\npleasing to God.\n\nI willingly accept of that grace, which makes\nme always more humble and fearful, and more\nready to forsake myself.\n\nHe that has been taught by the gift of grace,\nand instructed by the scourge of the\nwithdrawing of it, will not dare to attribute\nany thing of good to himself; but will rather\nconfess himself to be poor and naked.\n\nGive to God what is his, and take to thyself\nwhat is thine: that is, give thanks to God\nfor his grace; but as to thyself be sensible\nthat nothing is to be attributed to thee, but\nsin, and the punishment due to sin.\n\n4. Put thyself always in the lowest place,\nand the highest shall be given thee: for the\nhighest stands not without the lowest.\n\n{114}\n\nThe saints that are highest in the sight of\nGod, are the least in their own eyes: and the\nmore glorious they are, the more humble they\nare in themselves.\n\nBeing full of the truth and heavenly glory,\nthey are not desirous of vain glory.\n\nThey that are grounded and established in\nGod, can by no means be proud.\n\nAnd they that attribute to God all whatsoever\ngood they have received, seek not glory from\none another, but that glory which is from God\nalone: and desire above all things that God\nmay be praised in themselves, and in all the\nsaints, and to this same they always tend.\n\n5. Be grateful then for the least, and thou\nshalt be worthy to receive greater things.\n\nLet the least be to thee as something very\ngreat, and the most contemptible as a special\nfavour.\n\n{115}\n\nIf thou considerest the dignity of the Giver,\nno gift will seem to thee little which is\ngiven by so great a God.\n\nYea, though he gives punishment and stripes,\nit ought to be acceptable: for whatever he\nsuffers to befal us, he always does it for\nour salvation.\n\nHe that desires to retain the grace of God,\nlet him be thankful for grace when it is\ngiven, and patient when it is withdrawn.\n\nLet him pray, that it may return: let him be\ncautious and humble, lest he lose it.\n\n\n\n  Chap. XI.--_Of the small number of the\n  lovers of the Cross of Jesus_.\n\n1. Jesus has now many lovers of his heavenly\nkingdom: but few that are willing to bear the\ncross.\n\nHe has many that are desirous of comfort, but\nfew of tribulation.\n\nHe finds many companions of his table, but\nfew of his abstinence.\n\nAll desire to rejoice with him: few are\nwilling to suffer for him.\n\nMany follow Jesus to the breaking of bread;\nbut few to the drinking the chalice of his\npassion.\n\n{116}\n\nMany reverence his miracles; but few follow\nthe ignominy of his cross.\n\nMany love Jesus as long as they meet with no\nadversity; many praise him and bless him as\nlong as they receive consolations from him.\n\nBut if Jesus hide himself and leave them for\na little while; they either fall into\ncomplaints, or excessive dejection.\n\n2. But they that love Jesus for Jesus's sake,\nand not for any comfort of their own, bless\nhim no less in tribulation and anguish of\nheart, than in the greatest consolation.\n\nAnd if he should never give them his comfort,\nyet would they always praise him, and always\ngive him thanks.\n\n3. O! how much is the pure love of Jesus able\nto do, when it is not mixed with any\nself-interest or self-love!\n\nAre not all those to be called hirelings, who\nare always seeking consolations!\n\n{117}\n\nAre they not convinced to be rather lovers of\nthemselves than of Christ, who are always\nthinking of their own profit and gain?\n\nWhere shall we find a man that is willing to\nserve God _gratis?_\n\n4. Seldom do we find any one so spiritual, as\nto be stripped of all things.\n\nFor who shall be able to find the man that is\ntruly poor in spirit, and naked of all things\ncreated? His value is (as of things that is\nbrought) _from afar and from the remotest\ncoasts_, Proverbs xxxi.\n\nIf a man gives his whole substance, it is yet\nnothing.\n\nAnd if he do great penance, it is yet little.\n\nAnd if he attain to all knowledge, he is far\noff still.\n\nAnd if he have great virtue, and exceeding\nfervent devotion, there is still much wanting\nto him; to wit, one thing, which is chiefly\nnecessary for him.\n\n{118}\n\nAnd what is that? That having left all things\nelse, he leave also himself and wholly get\nout of himself, and retain nothing of\nself-love.\n\nAnd when he shall have done all things which\nhe knows should be done, let him think that\nhe has done nothing.\n\n5. Let him not make great account of that\nwhich may appear much to be esteemed: but let\nhim in _truth_ acknowledge himself to be\nan unprofitable servant: as truth itself has\nsaid, _When ye shall have done all that is\ncommanded you, say, We are unprofitable\nservants_. Luke xvii.\n\nThen may he be truly poor and naked in\nspirit, and may say with the prophet, _I am\nall alone, and poor_. Psalms xxiv.\n  [USCCB: Psalms xxv, 16.]\n\nYet no one is indeed richer than such a man,\nnone more powerful, none more free; who knows\nhow to leave himself and all things, and\nplace himself in the very lowest place.\n\n{119}\n\n  Chap. XII.--_Of the king's highway of the\n  holy cross_.\n\n1. To many this seems a hard saying: _Deny\nthyself, take up thy cross and follow\nJesus_. Matthew xvi.\n\nBut it will be much harder to hear that last\nword: _Depart from me you cursed into\neverlasting fire_. Matthew xxv.\n\nFor they that at present willingly hear and\nfollow the word of the cross, shall not then\nbe afraid of eternal condemnation.\n\nThe sign of the cross will be in heaven, when\nthe Lord shall come to judge.\n\nThen all the servants of the cross, who in\ntheir life time have conformed themselves to\nhim that was crucified, shall come to Christ\ntheir judge with great confidence.\n\n2. Why then art thou afraid to take up thy\ncross, which leads to a kingdom?\n\nIn the cross is salvation: in the cross is\nlife: in the cross is protection from thy\nenemies.\n\n{120}\n\nIn the cross is infusion of heavenly\nsweetness: in the cross is strength of mind:\nin the cross is joy of spirit.\n\nIn the cross is the height of virtue: in the\ncross is the perfection of sanctity.\n\nThere is no health of the soul, nor hope of\neternal life, but in the cross.\n\nTake up therefore thy cross and follow Jesus,\nand thou shalt go into life everlasting.\n\nHe is gone before thee, carrying his cross:\nand he died for thee upon the cross: that\nthou mayest also bear thy cross, and love to\ndie on the cross.\n\nBecause, if thou die with him, thou shalt\nalso live with him; and if thou art his\ncompanion in buffering, thou shalt also\npartake in his glory.\n\n3. Behold the cross is all, and in dying [to\nthyself] all consists: and there is no other\nway to life, and to true internal peace, but\nthe way of the holy cross, and of daily\nmortification.\n\nGo where thou wilt, seek what thou wilt, and\nthou shalt not find a higher way above, nor a\nsafer way below, than the way of the holy\ncross.\n\n{121}\n\nDispose and order all things according as\nthou wilt; and as seems best to thee; and\nthou shalt still find something to suffer,\neither willingly or unwillingly, and so thou\nshalt still find the cross.\n\nFor either thou shalt feel pain in the body,\nor sustain in thy soul tribulation of spirit.\n\n4. Sometimes thou shalt be left by God, other\ntimes thou shalt be afflicted by thy\nneighbour: and what is more, thou shalt often\nbe a trouble to thyself.\n\nNeither canst thou be delivered or eased by\nany remedy or comfort, but as long as it\nshall please God, thou must bear it.\n\nFor God would have thee learn to suffer\ntribulation without comfort, and wholly to\nsubmit thyself to him, and to become more\nhumble by tribulation.\n\nNo man hath so lively a feeling of the\npassion of Christ, as he who hath happened to\nsuffer such like things.\n\nThe cross therefore is always ready, and\nevery where waits for thee.\n\n{122}\n\nThou canst not escape it, whithersoever thou\nrunnest: for whithersoever thou goest, thou\ncarriest thyself with thee, and shall always\nfind thyself.\n\nTurn thyself upwards, or turn thyself\ndownwards: turn thyself without, or turn\nthyself within thee: and every where thou\nshalt find the cross.\n\nAnd every where thou must of necessity have\npatience if thou desirest inward peace, and\nwouldst merit an eternal crown.\n\n5. If thou carry the cross willingly, it will\ncarry thee, and bring thee to thy desired\nend; to wit, to that place where there will\nbe an end of suffering, tho' here there will\nbe none.\n\nIf thou carry it unwillingly, thou makest it\na burden to thee, and loadest thyself the\nmore: and nevertheless thou must bear it.\n\nIf thou fling away one cross, without doubt\nthou wilt find another, and perhaps a\nheavier.\n\n6. Dost thou think to escape that which no\nmortal could ever avoid? What saint was there\never in the world without his cross and\naffliction?\n\n{123}\n\nOur Lord Jesus Christ himself was not one\nhour of his life without suffering: _It\nbehoved_, saith he, _that Christ should\nsuffer, and rise from the dead, and so enter\ninto his glory_. Luke xxiv.\n\nAnd how dost thou pretend to seek another way\nthan the royal way, which is the way of the\nholy cross.\n\n7. The whole life of Christ was a cross, and\na martyrdom: and dost thou seek rest and joy?\n\nThou errest, thou errest, if thou seekest any\nother thing than to suffer tribulations: for\nthis whole mortal life is full of miseries,\nand beset on all sides with crosses.\n\nAnd the higher a person is advanced in\nspirit, the heavier crosses shall he often\nmeet with: because the pain of his banishment\nincreases in proportion to his love.\n\n8. Yet this man, thus many ways afflicted, is\nnot without some allay of comfort for his\nease: because he is sensible of the great\nprofit which he reaps by bearing the cross.\n\nFor whilst he willingly resigns himself to\nit, all the burden of tribulation is\nconverted into an assured hope of comfort\nfrom God.\n\n{124}\n\nAnd the more the flesh is brought down by\naffliction, the more the spirit is\nstrengthened by inward grace.\n\nAnd sometimes gains such force through\naffection to tribulation and adversity, by\nreason of loving to be conformable to the\ncross of Christ, as not to be willing to be\nwithout suffering and affliction: because\nsuch a one believes himself by so much the\nmore acceptable to God, as he shall be able\nto bear more and greater things for him.\n\nThis is not man's power, but the grace of\nChrist, which can and does effect such great\nthings in frail flesh, that what it naturally\nabhors and flies, even this through fervour\nof spirit it now embraces and loves.\n\n9. It is not according to man's natural\ninclination to bear the cross, to love the\ncross, to chastise the body, and bring it\nunder subjection; to fly honours, to be\nwilling to suffer reproaches, to despise\none's self, and wish to be despised; to bear\nall adversities and losses, and to desire no\nprosperity in this world.\n\n{125}\n\nIf thou lookest upon thyself, thou canst do\nnothing of this of thyself.\n\nBut if thou confidest in the Lord, strength\nwill be given thee from heaven, and the world\nand flesh shall be made subject to thee.\n\nNeither shalt thou fear thine enemy the\ndevil, if thou art armed with faith and\nsigned with the cross of Christ.\n\n10. Set thyself then like a good and faithful\nservant of Christ to bear manfully the cross\nof thy Lord, crucified for the love of thee.\n\nPrepare thyself to suffer many adversities,\nand divers evils in this miserable life; for\nso it will be with thee, wherever thou art:\nand so indeed wilt thou find it, wheresoever\nthou hide thyself.\n\nIt must be so, and there is no remedy against\ntribulation and sorrow, but to bear them\npatiently.\n\nDrink of the Chalice of the Lord lovingly, if\nthou desirest to be his friend, and to have\npart with him.\n\nLeave consolations to God, to do with them as\nbest pleaseth him.\n\n{126}\n\nBut set thou thyself to bear tribulations,\nand account them the greatest consolations:\nfor the sufferings of this life bear no\nproportion with the glory to come, although\nthou alone couldst suffer them all.\n\n11. When thou shalt arrive thus far, that\ntribulation becomes sweet and savory to thee\nfor the love of Christ: then think that it is\nwell with thee, for thou hast found a\nparadise upon earth.\n\nAs long as suffering seems grievous to thee,\nand thou seekest to fly from if, so long will\nit be ill with thee, and the tribulation from\nwhich thou fliest will every where follow\nthee.\n\n12. If thou set thyself to what thou\noughtest; that is, to suffer and to die [to\nthyself], it will quickly be better with\nthee, and thou shalt find peace.\n\nAlthough thou shouldst have been wrapped up\nto the third heaven with St. Paul, thou art\nnot thereby secured that thou shalt suffer no\nadversity. _I_ (said Jesus) _will shew\nhim how great things he must suffer for my\nname_. Acts ix.\n\nTo suffer, therefore, is what waits for thee,\nif thou wilt love Jesus, and constantly serve\nhim.\n\n{127}\n\n13. Would to God thou wert worthy to suffer\nsomething for the name of Jesus! how great a\nglory would be laid up for thee, how great\njoy would it be to all the saints of God, and\nhow great edification to thy neighbour!\n\nAll recommend patience; but, alas! how few\nare there that desire to suffer!\n\nWith good reason oughtest thou willingly to\nsuffer a little for Christ, since many suffer\ngreater things for the world.\n\n14. Know for certain that thou must lead a\ndying life; and the more a man dies to\nhimself, the more he begins to live to God.\n\nNo man is fit to comprehend heavenly things,\nwho has not resigned himself to suffer\nadversities for Christ.\n\nNothing is more acceptable to God, nothing\nmore wholesome for thee in this world, than\nto suffer willingly for Christ.\n\nAnd if thou wert to chuse, thou oughtest to\nwish rather to suffer adversities for Christ,\nthan to be delighted with many comforts:\nbecause thus wouldst thou be more like to\nChrist, and more conformable to all the\nsaints.\n\n{128}\n\nFor our merit and the advancement of our\nstate, consists not in having many gusts and\nconsolations: but rather in bearing great\nafflictions and tribulations.\n\n15. If, indeed, there had been any thing\nbetter, and more beneficial to man's\nsalvation, than suffering, Christ certainly\nwould have shewed it by word and example.\n\nFor he manifestly exhorts both his disciples\nthat followed him, and all that desire to\nfollow him, to bear the cross, saying: _If\nany one will come after me, let him deny\nhimself, and take up his cross, and follow\nme_. Luke ix. So that when we have read\nand searched all, let this be the final\nconclusion, that _through many tribulations\nwe must enter into the kingdom of God_.\nActs xix.\n   [USCCB: Acts xiv. 22.]\n\n{129}\n\n      _The Following Of Christ_\n\n\n\n               Book III.\n\n\n  Chap. I.--_Of the internal speech of\n  Christ to a faithful soul_.\n\n1. _I will hear what the Lord God speaketh\nin me_. Psalms lxxxiv.\n  [USCCB: Psalms lxxxv. 9.]\n\nHappy is that soul, which heareth the Lord\nspeaking within her: and from his mouth\nreceiveth the word of comfort.\n\nHappy ears, which receive the veins of the\ndivine whisper, and take no notice of the\nwhisperings of the world.\n\nHappy ears indeed, which hearken to truth\nitself teaching within, and not to the voice\nwhich soundeth without.\n\n{130}\n\nHappy eyes, which are shut to outward things,\nand attentive to the interior.\n\nHappy they who penetrate into internal\nthings, and endeavour to prepare themselves\nmore and more by daily exercises to the\nattaining to heavenly secrets.\n\nHappy they who seek to be wholly intent on\nGod, and who rid themselves of every worldly\nimpediment.\n\nMind these things, O my soul, and shut the\ndoors of thy sensuality, that thou mayest\nhear what the Lord thy God speaks within\nthee.\n\n2. Thus saith thy Beloved: _I am thy\nsalvation_, thy peace, and thy life: keep\nthyself with me, and thou shalt find peace.\n\nLet alone all transitory things, and seek\nthings eternal.\n\nWhat are all temporal things, but deceit? and\nwhat will all things created avail thee, if\nthou be forsaken by the Creator?\n\nCast off then all earthly things, and make\nthyself agreeable to thy Creator, and\nfaithful to him, that so thou mayest attain\nto true happiness.\n\n{131}\n\n  Chap. II--_That truth speaks within us\n  without noise of words_.\n\n1. _Speak, Lord, for thy servant\nheareth_. 1 Samuel iii.--_I am thy\nservant, give me understanding that I may\nknow thy testimonies_. Psalms cxviii.\n\n  [USCCB: Psalms cxix. 27.]\n\nIncline my heart to the words of thy mouth:\nlet thy speech distil as the dew.\n\nHeretofore the Children of _Israel_ said\nto _Moses, Speak thou to us, and we will\nhear: let not the Lord speak to us, lest we\ndie_. Exodus xx.\n\nIt is not thus, O Lord, it is not thus I\npray; but rather with the prophet\n_Samuel_, I humbly and earnestly entreat\nthee, _Speak, Lord, for thy servant\nheareth_.\n\nLet not _Moses_, nor any of the prophets\nspeak to me; but speak thou rather, O Lord\nGod, the inspirer and enlightener of all the\nprophets; for thou alone without them canst\nperfectly instruct me; but they without thee\nwill avail me nothing.\n\n{132}\n\n2. They may indeed sound forth words, but\nthey give not the spirit.\n\nThey speak well; but if thou be silent, they\ndo not set the heart on fire.\n\nThey deliver the letter, but thou disclosest\nthe sense.\n\nThey publish mysteries, but thou unlockest\nthe meaning of the things signified.\n\nThey declare the commandments, but thou\nenablest to keep them.\n\nThey shew the way, but thou givest strength\nto walk in it.\n\nThey work only outwardly, but thou\ninstructest and enlightenest the heart.\n\nThey water exteriorly, but thou givest the\nincrease.\n\nThey cry out with words, but thou givest\nunderstanding to the hearing.\n\n5. Let not then _Moses_ speak to me, but\nthou O Lord my God, the eternal Truth, lest I\ndie and prove fruitless, if I be only\noutwardly admonished, and not enkindled\nwithin.\n\n{133}\n\nLest the word which I have heard and not\nfulfilled, which I have known and not loved,\nwhich I have believed and not observed, rise\nup in judgment against me.\n\n_Speak_, then, _O Lord, for thy\nservant heareth; for thou hast the words of\neternal life_. John vi.\n\nSpeak to me, that it may be for some comfort\nto my soul, and for the amendment of my whole\nlife; and to thy praise and glory, and\neverlasting honour.\n\n\n\n\n  Chap. III.--_That the words of God are to\nbe heard with humility, and that many weigh\n  them not_.\n\n1. My Son, hear my words, words most sweet,\nexceeding all the learning of philosophers,\nand of the wise men of this world.\n\nMy words are _spirit_ and _life_,\nand not to be estimated by the sense of man.\n\nThey are not to be drawn to a vain\ncomplacence, but are to be heard in silence,\nand to be received with all humility and\ngreat affection.\n\n{134}\n\n2. And I said, _Blessed is the man, whom\nthou, O Lord, shalt instruct, and shalt teach\nhim thy law; that thou mayest give him ease\nfrom the evil days_, (Psalms xciii.); and\nthat he may not be desolate upon earth.\n\n  [USCCB: Psalms xciv. 12-13.]\n\nI (saith the Lord) have taught the prophets\nfrom the beginning, and even till now I cease\nnot to speak to all; but many are deaf to my\nvoice, and hard.\n\nThe greater number listen more willingly to\nthe world, than to God; and follow sooner the\ndesires of the flesh, than the good-will of\nGod.\n\nThe world promises things temporal and of\nsmall value, and is served with great\neagerness: I promise things most excellent\nand everlasting, and men's hearts are not\nmoved!\n\nWho is there that serves and obeys me in all\nthings, with that great care, with which the\nworld and its lords are served? _Be\nashamed, O Sidon_, saith the sea.\n\nAnd if thou ask why? hear the reason.\n\nFor a small living, men run a great way; for\neternal life many will scarce once move a\nfoot from the ground.\n\n{135}\n\nAn inconsiderable gain is sought after; for\none penny sometimes men shamefully quarrel;\nthey are not afraid to toil day and night for\na trifle, or some slight promise.\n\n4. But, alas! for an unchangeable good, for\nan inestimable reward, for the highest honour\nand never-ending glory, they are unwilling to\ntake the least pains.\n\nBe ashamed then, thou slothful servant, that\nart so apt to complain, seeing that they are\nmore ready to labour for death than thou for\nlife.\n\nThey rejoice more in running after\n_vanity_, than thou in the pursuit of\n_truth_.\n\nAnd indeed they are sometimes frustrated of\ntheir hopes; but my promise deceives no man,\nnor sends away empty him that trusts in me.\n\nWhat I have promised, I will give; what I\nhave said, I will make good; provided a man\ncontinue to the end faithful in my love.\n\n{136}\n\nI am the rewarder of all the good, and the\nstrong trier of all the devout.\n\n5. Write my words in thy heart, and think\ndiligently on them; for they will be very\nnecessary in the time of temptation.\n\nWhat thou understandest not when thou\nreadest, thou shalt know in the day of\nvisitation.\n\nI am accustomed to visit my elect [in] two\nmanner of ways, _viz._ by trial and by\ncomfort.\n\nAnd I read them daily two lessons; one to\nrebuke their vices, the other to exhort them\nto the increase of virtues.\n\nHe that has my words, and slights them, has\nthat which shall condemn him at the last day.\n\n\n            _A Prayer_,\n   To implore the Grace of Devotion.\n\n6. _O Lord my God, thou art all my good;\nand who am I that I should dare to speak to\nthee_.\n\n{137}\n\n_I am thy most poor servant, and a wretched\nlittle worm, much more poor and contemptible\nthan I conceive or dare express_.\n\n_Yet remember, O Lord, that I am nothing, I\nhave nothing and can do nothing:_\n\n_Thou alone art good, just and holy; thou\ncanst do all things; thou givest all things;\nthou fillest all things, leaving only the\nsinner empty_.\n\n_Remember thy tender mercies, and fill my\nheart with thy grace, thou who wilt not have\nthy works to be empty_.\n\n_How can I support myself in this wretched\nlife, unless thy mercy and grace strengthen\nme?_\n\n_Turn not away thy face from me; delay not\nthy visitation; withdraw not thy comfort;\nlest my soul become as earth without water to\nthee_.\n\n_O Lord, teach me to do thy will, teach we\nto converse worthily and humbly in thy sight;\nfor thou art my wisdom, who knowest me in\ntruth, and didst know me before the world was\nmade, and before I was born in the world_.\n\n{138}\n\n  Chap. IV.--_That we ought to walk in\n  truth and humility in God's presence_.\n\n1. Son, walk before me in _truth_, and\nalways seek me in the simplicity of thy\nheart.\n\nHe that walks before me in _truth_ shall\nbe secured from evil occurrences, and\n_truth_ shall deliver him from\ndeceivers, and from the detractions of the\nwicked.\n\nIf _truth_ shall deliver thee, thou\nshalt be _truly_ free, and shalt make no\naccount of the _vain_ words of men.\n\nLord, this is true: as thou sayest, so I\nbeseech thee, let it be done with me. Let thy\n_truth_ teach me, let thy _truth_\nguard me, and keep me till I come to a happy\nend.\n\nLet the same deliver me from all evil\naffections, and all inordinate love, and I\nshall walk with thee in great liberty of\nheart.\n\n2. I will teach thee (saith _Truth_)\nthose things that are right and pleasing in\nmy sight.\n\n{139}\n\nThink on thy sins with great compunction and\nsorrow; and never esteem thyself to be any\nthing for thy good works.\n\nThou art indeed a sinner, subject to and\nintangled with many passions.\n\nOf thyself thou always tendest to nothing,\nthou quickly fallest, thou art quickly\novercome, easily disturbed and dissolved.\n\nThou hast not any thing in which thou canst\nglory, but many things for which thou\noughtest to vilify thyself; for thou art much\nweaker than thou art able to comprehend.\n\n3. Let nothing then seem much to thee of all\nthou doest:\n\nLet nothing appear great, nothing valuable or\nadmirable, nothing worthy of esteem: nothing\nhigh, nothing truly praise-worthy or\ndesirable, but what is eternal.\n\nLet the _eternal truth_ please thee\nabove all things, and thy own exceeding great\nvileness ever displease thee.\n\nFear nothing so much, blame and abhor nothing\nso much as thy vices and sins, which ought to\ndisplease thee more than any losses\nwhatsoever.\n\n{140}\n\nSome persons walk not sincerely before me;\nbut being led with a certain curiosity and\npride, desire to know my secrets, and to\nunderstand the high things of God, neglecting\nthemselves and their own salvation.\n\nThese often fall into great temptations and\nsins through their pride and curiosity,\nbecause I stand against them.\n\n4. Fear the judgments of God, dread the anger\nof the Almighty; but pretend not to examine\nthe works of the Most High, but search into\nthy own iniquities, how many ways thou hast\noffended, and how much good thou hast\nneglected.\n\nSome only carry their devotion in their\nbooks, some in pictures, and some in outward\nsigns and figures.\n\nSome have me in their mouth, but little in\ntheir heart.\n\n{141}\n\nThere are others, who being enlightened in\ntheir understanding, and purified in their\naffections, always breathe after things\neternal, are unwilling to hear of earthly\nthings, and grieve to be subject to the\nnecessities of nature; and such as these\nperceive what the spirit of _truth_\nspeaks in them.\n\nFor it teaches them to despise the things of\nthe earth, and to love heavenly things; to\nneglect the world, and all the day and night\nto aspire after heaven.\n\n\n  Chap. V.--_Of the wonderful effect of\n  divine love_.\n\n1. I Bless thee, O Heavenly Father,\nFather of my Lord Jesus Christ; because thou\nhast vouchsafed to be mindful of so poor a\nwretch as I am.\n\nO Father of mercies, and God of all comfort,\nI give thanks to thee, who sometimes art\npleased to cherish with thy consolations, me\nthat am unworthy of any comfort.\n\nI bless thee and glorify thee evermore,\ntogether with thy only begotten Son, and the\nHoly Ghost the Comforter, to all eternity.\n\n{142}\n\nO Lord God, my holy lover, when thou shalt\ncome into my heart, all that is within me\nwill be filled with Joy.\n\nThou art my glory, and the joy of my heart:\n\nThou art my hope and my refuge in the day of\nmy tribulation.\n\n2. But because I am as yet weak in love, and\nimperfect in virtue; therefore do I stand in\nneed to be strengthened and comforted by\nthee. For this reason visit me often, and\ninstruct me in thy holy discipline.\n\nFree me from evil passions, and heal my heart\nof all disorderly affections; that being\nhealed and well purged in my interior, I may\nbecome fit to love, courageous to suffer, and\nconstant to persevere.\n\n3. Love is an excellent thing, a great good\nindeed: which alone maketh light all that is\nburthensome, and equally bears all that is\nunequal:\n\nFor it carries a burthen without being\nburthened, and makes all that which is bitter\nsweet and savoury.\n\nThe love of Jesus is noble and generous, it\nspurs us on to do great things, and excites\nto desire all that which is more perfect.\n\n{143}\n\nLove will tend upwards, and not be detained\nby things beneath.\n\nLove will be at liberty, and free from all\nworldly affection, lest its interior sight be\nhindered, lest it suffer itself to be\nentangled with any temporal interest, or cast\ndown by losses.\n\nNothing is sweeter than love, nothing\nstronger, nothing higher, nothing wider,\nnothing more pleasant, nothing fuller or\nbetter in heaven or earth: for love proceeds\nfrom God, and cannot rest but in God, above\nall things created.\n\n4. The lover flies, runs, and rejoices; he is\nfree, and is not held.\n\nHe gives all for all, and has all in all;\nbecause he rests in one sovereign _good_\nabove all, from whom all good flows and\nproceeds.\n\nHe looks not at the gifts, but turns himself\nto the giver, above all goods.\n\nLove often knows no measure, but is fervent\nabove all measure.\n\n{144}\n\nLove feels no burthen, values no labours,\nwould willingly do more than it can;\ncomplains not of impossibility, because it\nconceives that it may and can do all things.\n\nIt is able therefore to do any thing, and it\nperforms and effects many things, where he\nthat loves not faints and lies down.\n\n5. Love watches, and sleeping slumbers not.\n\nWhen weary, is not tired; when straitened, is\nnot constrained; when frighted, is not\ndisturbed; but like a lively flame, and a\ntorch all on fire, mounts upwards, and\nsecurely passes through all opposition.\n\nWhosoever loves knows the cry of this voice.\n\nA loud cry in the ears of God is the ardent\naffection of the soul, which saith; O my God,\nmy love: thou art all mine, and I am all\nthine.\n\n6. Give increase to my love, that I may learn\nto taste with the interior mouth of the heart\nhow sweet it is to love, and to swim, and to\nbe melted in love.\n\n{145}\n\nLet me be possessed by love, going above\nmyself through excess of fervour and\namazement.\n\nLet me sing the canticle of love, let me\nfollow thee my Beloved on High, let my soul\nlose herself in thy praises, rejoicing\nexceedingly in thy love.\n\nLet me love thee more than myself, and myself\nonly for thee: and all others in thee, who\ntruly love thee, as the law of love commands,\nwhich shines forth from thee.\n\n7. Love is swift, sincere, pious, pleasant,\nand delightful; strong, patient, faithful,\nprudent, long-suffering, courageous, and\nnever seeking itself; for where a man seeks\nhimself, there he falls from love.\n\nLove is circumspect, humble, upright, not\nsoft, not light, nor intent upon vain things;\nis sober, chaste, stable, quiet, and keeps a\nguard over all the senses.\n\nLove is submissive and obedient to superiors,\nin its own eyes mean and contemptible, devout\nand thankful to God, always trusting and\nhoping in him, even then when it tastes not\nthe relish of God's sweetness; for there is\nno living in love without some pain or\nsorrow.\n\n{146}\n\n8. Whosoever is not ready to suffer all\nthings, and to stand resigned to the will of\nhis Beloved, is not worthy to be called a\nlover.\n\nHe that loves must willingly embrace all that\nis hard and bitter for the sake of his\nBeloved, and never suffer himself to be\nturned away from him by any contrary\noccurrences whatsoever.\n\n\n\n  Chap. VI.--_Of the proof of a true\n  lover_.\n\n1. My son, thou art not as yet a valiant and\nprudent lover.\n\nWhy, O Lord?\n\nBecause thou fallest off from what thou hast\nbegun upon meeting a little adversity, and\ntoo greedily seekest after consolation.\n\nA valiant lover stands his ground in\ntemptations, and gives no credit to the\ncrafty persuasions of the enemy.\n\nAs he is pleased with me in prosperity, so I\ndisplease him not when I send adversity.\n\n{147}\n\n2. A prudent lover considers not so much the\ngift of the lover, as the love of the giver.\n\nHe looks more at the good-will than the\nvalue, and sets his Beloved above all his\ngifts.\n\nA generous lover rests not in the gift, but\nin me above every gift.\n\nAll is not lost, if sometimes thou hast not\nthat feeling [of devotion] towards me or my\nsaints, which thou wouldst have.\n\nThat good and delightful affection, which\nthou sometimes perceivest, is the effect of\npresent grace, and a certain foretaste of thy\nheavenly country.\n\nBut thou must not rely too much upon it,\nbecause it goes and comes.\n\nBut to fight against the evil motions of the\nmind which arise, and to despise the\nsuggestions of the devil, is a sign of virtue\nand of great merit.\n\n3. Let not therefore strange fancies trouble\nthee of what subject soever they be that are\nsuggested to thee.\n\nKeep thy resolution firm, and thy intentions\nupright towards God.\n\n{148}\n\nNeither is it an illusion, that sometimes\nthou art rapt into an extasy, and presently\nreturnest to the accustomed fooleries of thy\nheart.\n\nFor these thou rather sufferest against thy\nwill, than procurest: and as long as thou art\ndispleased with them, and resistest them, it\nis merit and not loss.\n\n4. Know, that the old enemy strives by all\nmeans to hinder thy desire after good, and to\ndivert thee from every devout exercise;\nnamely, from the veneration of the saints,\nfrom the pious meditation of my passion: from\nthe profitable remembrance of thy sins, from\nkeeping a guard upon thy own heart, and from\na firm purpose of advancing in virtue.\n\nHe suggests to thee many evil thoughts, that\nhe may tire thee out, and fright thee; that\nhe may withdraw thee from prayer, and the\nreading of devout books.\n\nHe is displeased with humble\n_confession:_ and, if he could, he would\ncause thee to let _communion_ alone.\n\n{149}\n\nGive no credit to him, value him not,\nalthough he often lay his deceitful snares in\nthy way.\n\nCharge him with it, when he suggests wicked\nand unclean things: and say to him:\n\nBe gone, unclean spirit; be ashamed miserable\nwretch; thou art very filthy indeed to\nsuggest such things as these to me.\n\nDepart from me, thou most wicked impostor;\nthou shalt have no share in me; but my Jesus\nwill be with me as a valiant warrior, and\nthou shalt stand confounded.\n\nI had rather die, and undergo any torment\nwhatsoever, than consent to thee.\n\nBe silent, I will hear no more of thee,\nalthough thou often strive to be troublesome\nto me.\n\n_The Lord is my light, and my salvation:\nwhom shall I fear?_\n\n_If whole armies should stand together\nagainst me, my heart shall not fear. The Lord\nis my helper, and my Redeemer_. Psalms\ncvi.\n\n{150}\n\n5. Fight like a good soldier; and if\nsometimes thou fall through frailty, rise up\nagain with greater strength than before,\nconfiding in my more abundant grace. But take\ngreat care thou yield not to any vain\ncomplacence and pride.\n\nThrough this many are led into error, and\nsometimes fall into almost incurable\nblindness.\n\nLet this fall of the proud, who foolishly\npresume of themselves, serve thee for a\nwarning, and keep thee always humble.\n\n\n\n  Chap. VII.--_That grace is to be hid\n  under the guardianship of humility_.\n\nMy Son, it is more and more safe for thee to\nhide the grace of devotion and not to be\nelevated with it, not to speak much of it,\nnot to consider it much; but rather to\ndespise thyself the more, and to be afraid of\nit as given to one unworthy.\n\nThou must not depend too much on this\naffection, which may be quickly changed into\nthe contrary.\n\n{151}\n\nWhen thou hast grace, think with thyself how\nmiserable and poor thou art wont to be, when\nthou art without it.\n\nNor does the progress of a spiritual life\nconsist so much in having the grace of\nconsolation, as in bearing the want of it\nwith humility, resignation, and patience; so\nas not to grow remiss in thy exercise of\nprayer at that time, nor to suffer thyself to\nomit any of thy accustomed good works.\n\nBut that thou willingly do what lies in thee,\naccording to the best of thy ability and\nunderstanding; and take care not wholly to\nneglect thyself through the dryness or\nanxiety of mind which thou feelest.\n\n2. For there are many, who, when it succeeds\nnot well with them, presently grow impatient\nor slothful.\n\nNow _the way of man is not always in his\nown power;_ but it belongs to God to give,\nand to comfort when he will, and as much as\nhe will, and whom he will, as it shall please\nhim, and no more.\n\n{152}\n\nSome wanting discretion, have ruined\nthemselves upon occasion of the grace of\ndevotion; because they were for doing more\nthan they could, not weighing well the\nmeasure of their own weakness, but following\nrather the inclination of the heart than the\njudgment of reason.\n\nAnd because they presumptuously undertook\ngreater things than were pleasing to God,\ntherefore they quickly lost his grace.\n\nThey became needy, and were left in a\nwretched condition, who had built themselves\na nest in heaven; to the end, that being thus\nhumbled and impoverished, they may learn not\nto trust to their own wings, but to hide\nthemselves under mine.\n\nThose who are as yet but novices and\nunexperienced in the way of the Lord, if they\nwill not govern themselves by the counsel of\nthe discreet, will easily be deceived and\noverthrown.\n\n3. And if they will rather follow their own\njudgment than believe others that have more\nexperience, they will be in danger of coming\noff ill if they continue to refuse to lay\ndown their own conceits.\n\n{153}\n\nThey that are wise in their own eyes seldom\nhumbly suffer themselves to be ruled by\nothers.\n\nIt is better to have little knowledge with\nhumility, and a weak understanding, than\ngreater treasures of learning with a vain\nself-complacence.\n\nIt is better for thee to have less than much,\nwhich may puff thee up with pride.\n\nHe is not so discreet as he ought, who gives\nhimself up wholly to joy, forgetting his\nformer poverty, and the chaste fear of God,\nwhich apprehends the losing of that grace\nwhich is offered.\n\nNeither is he so virtuously wise, who in the\ntime of adversity, or any tribulation\nwhatsoever, carries himself in a desponding\nway, and conceives and feels less confidence\nin me than he ought.\n\n4. He, who is too secure in the time of\npeace, will often be found too much dejected\nand fearful in the time of war.\n\nIf thou couldst always continue humble and\nlittle in thy own eyes, and keep thy spirit\nin due order and subjection, thou wouldst not\nfall so easily into danger and offence.\n\n{154}\n\nIt is a good counsel, that when thou hast\nconceived the spirit of fervour, thou\nshouldst meditate how it will be with thee\nwhen that light shall leave thee.\n\nWhich when it shall happen remember that the\nlight may return again, which for a caution\nto thee, and for my glory, I have withdrawn\nfrom thee for a time.\n\n5. Such a trial is oftentimes more profitable\nthan if thou wert always to have prosperity\naccording to thy will.\n\nFor a man's merits are not to be estimated by\nhis having many visions of consolations; or\nby his knowledge of scriptures, or by his\nbeing placed in a more elevated station:\n\nBut by his being grounded in true humility,\nand replenished with divine charity: by his\nseeking always purely and entirety the honour\nof God; by his esteeming himself to be\nnothing, and sincerely despising himself; and\nbeing better pleased to be despised and\nhumbled by others, than to be honoured by\nthem.\n\n{155}\n\n  Chap. VIII.--_Of the mean esteem of one's\n  self in the sight of God_.\n\n1. _I will speak to my Lord, I that am but\ndust and ashes_. Genesis xviii.\n\nIf I think any thing better of myself, behold\nthou standest against me; and my sins bear\nwitness to the truth, and I cannot contradict\nit.\n\nBut if I vilify myself, and acknowledge my\nown nothing, and cast away all manner of\nesteem of myself; and, as I really am,\naccount myself to be mere dust, thy grace\nwill be favourable to me, and thy light will\ndraw nigh to my heart, and all self esteem,\nhow small soever, will be sunk in the depth\nof my own nothingness, and there lose itself\nfor ever.\n\nIt is there thou shewest me to myself, what I\nam, what I have been, and what I am come to:\nfor I am nothing, and I knew it not.\n\n{156}\n\nIf I am left to myself, behold I am nothing,\nand all weakness; but if thou suddenly look\nupon me, I presently become strong, and am\nfilled with a new joy.\n\nAnd it is very wonderful that I am so quickly\nraised up, and so graciously embraced by\nthee; I, who by my own weight am always\nsinking to the bottom.\n\n2. It is thy love that effects this, freely\npreventing me, and assisting me in so many\nnecessities; preserving me also from grievous\ndangers; and, as I may truly say, delivering\nme from innumerable evils.\n\nFor by an evil loving of myself, I lost\nmyself; and by seeking thee alone and purely\nloving thee, I found both myself and thee,\nand by this love have more profoundly\nannihilated myself.\n\nBecause thou, O most sweet Lord, dost deal\nwith me above all desert, and above all that\nI dare hope or ask for.\n\n8. Blessed be thou, O my God; for though I am\nunworthy of all good, yet thy generosity and\ninfinite goodness never ceaseth to do good\neven to those that are ungrateful, and that\nare turned away from thee.\n\n{157}\n\nO convert us to thee, that we may be\nthankful, humble, and devout; for thou art\nour salvation, our power and our strength.\n\n\n\n  Chap. IX.--_That all things are to be\n  referred to God, as to our last end_.\n\n1. My Son, I must be thy chief and last end,\nif thou desirest to be truly happy.\n\nBy this intention shall thy affections be\npurified, which too often are irregularly\nbent upon thyself, and things created.\n\nFor if in any thing thou seek thyself, thou\npresently faintest away within thyself, and\ngrowest dry.\n\nRefer therefore all things principally to me,\nfor it is I that have given thee all.\n\nConsider every thing as flowing from the\nsovereign good: and therefore they must all\nbe returned to me as to their origin.\n\n2. Out of me both little and great, poor and\nrich, as out of a living fountain, draw\nliving water; and they that freely and\nwillingly serve me shall receive _grace for\ngrace_.\n\n{158}\n\nBut he that would glory in any thing else\nbesides me, or delight in any good as his own\n[not referred to me] shall not be established\nin true joy, nor enlarged in his heart, but\nin many kinds shall meet with hindrances and\nanguish:\n\nTherefore thou must not ascribe any thing of\ngood to thyself, nor attribute virtue to any\nman; but give all to God, without whom man\nhas nothing.\n\nI have given all, I will have all returned to\nme again, and I very strictly require thanks\nfor all that I give.\n\n3. This is that _truth_, by which all\n_vain glory_ is put to flight:\n\nAnd if heavenly grace and true charity come\nin, there shall be no envy nor narrowness of\nheart, nor shall self-love keep its hold.\n\nFor divine charity overcomes all, and dilates\nall the forces of the soul.\n\nIf thou art truly wise, thou wilt rejoice in\nme alone, thou wilt hope in me alone: for\n_none is good but God alone_, (Luke\nxviii.) who is to be praised above all, and\nto be blessed in all.\n\n{159}\n\n\n  Chap. X.--_That it is meet to serve God,\n  despising this world_.\n\n1. Now will I speak, O Lord, and will not be\nsilent; I will say in the hearing of my God,\nmy Lord, and my king that is on high.\n\n_O how great is the multitude of thy\nsweetness, O Lord, which thou hast hidden for\nthose that fear thee!_ Psalms xxx. [USCCB:\nPsalms xxxi. 20.]\n\nBut what art thou to those that love thee?\nWhat to those that serve thee with their\nwhole heart?\n\nUnspeakable indeed is the sweetness of thy\ncontemplation, which thou bestowest on those\nthat love thee.\n\nIn this, most of all hast thou shewed me the\nsweetness of thy love, that when I had no\nbeing, thou hast made me; and when I strayed\nfar from thee, thou hast brought me back\nagain, that I might serve thee; and thou hast\ncommanded me to _love_ thee.\n\n2. O fountain of everlasting _love_,\nwhat shall I say of thee?\n\n{160}\n\nHow can I ever forget thee, who hast\nvouchsafed to remember me, even after that I\nwas laid waste, and perished?\n\nThou hast beyond all hope shewed mercy to thy\nservant; and beyond all my desert bestowed\nthy grace and friendship on me.\n\nWhat return shall I make to thee for this\ngrace? for it is a favour not granted to all,\nto forsake all things and renounce the world,\nand chuse a monastic life.\n\nCan it be much to serve thee, whom the whole\ncreation is bound to serve?\n\nIt ought not to seem much to me to serve\nthee; but this seems great and wonderful to\nme, that thou vouchsafest to receive one so\nwretched and unworthy into thy service, and\nto associate him to thy beloved servants.\n\n3. Behold all things are thine, which I have,\nand with which I serve thee;\n\nThough rather thou servest me, than I thee.\n\nLo! heaven and earth, which thou hast created\nfor the service of man, are ready at thy\nbeck, and daily do whatever thou hast\ncommanded them.\n\n{161}\n\nAnd this is yet but little, for thou hast\nalso appointed the angels for the service of\nman.\n\nBut, what is above all this is, that thou\nthyself hast vouchsafed to serve man, and\nhast promised that thou wilt give him\nthyself.\n\n4. What shall I give thee for all these\nthousands of favours? Oh that I could serve\nthee all the days of my life!\n\nOh that I were able, if it were but for one\nday, to serve thee worthily!\n\nIndeed thou art worthy of all service, of all\nhonour, and of eternal praise.\n\nThou art truly my Lord, and I am thy poor\nservant, who am bound with all my strength to\nserve thee, and ought never to grow weary of\npraising thee.\n\nThis is my will, this is my desire; and\nwhatever is wanting to me, do thou vouchsafe\nto supply.\n\n5. It is a great honour, a great glory to\nserve thee, and to despise all things for\nthee;\n\n{162}\n\nFor they who willingly subject themselves to\nthy most holy service shall have a great\ngrace;\n\nThey shall find the most sweet consolation of\nthe Holy Ghost, who for the love of thee have\ncast away all carnal delight:\n\nThey shall gain great freedom of mind, who\nfor thy name enter upon the narrow way, and\nneglect all worldly care.\n\n6. Oh pleasant and delightful _service_\nof God, which makes a man truly free and\nholy!\n\nO sacred state of religious bondage, which\nmakes man equal to angels, pleasing to God,\nterrible to the devils, and commendable to\nall the faithful!\n\nOh service worthy to be embraced and always\nwished for, which leads to the supreme good,\nand procures a joy that will never end.\n\n{163}\n\n  Chap. XI.--__That the desires of our\n  heart are to be examined and\n  moderated_._.\n\n1. Son, thou hast many things still to learn,\nwhich thou hast not yet well learned.\n\nWhat are these things, O Lord?\n\nThat thou conform in all things thy desire to\nmy good pleasure, and that thou be not a\nlover of thyself, but earnestly zealous that\nmy will may be done.\n\nDesires often inflame thee, and violently\nhurry thee on; but consider whether it be for\nmy honour, or thy own interest that thou art\nmore moved.\n\nIf thou hast no other view but me, thou wilt\nbe well contented with whatever I shall\nordain; but if there lurk in thee any thing\nof self-seeking, behold this is it that\nhinders thee, and troubles thee.\n\n{164}\n\n2. Take care then not to rely too much upon\nany desire which thou hast conceived before\nthou hast consulted me, lest afterwards thou\nrepent, or be displeased with that which\nbefore pleased thee, and which thou zealously\ndesiredst as the best.\n\nFor every affection [or inclination] which\nappears good, is not presently to be\nfollowed, nor every contrary affection at the\nfirst to be rejected.\n\nEven in good desires and inclinations, it is\nexpedient sometimes to use some restraint,\nlest by too much eagerness, thou incur\ndistraction of mind; lest thou create scandal\nto others, by not keeping within discipline;\nor by the opposition which thou mayest meet\nwith from others, thou be suddenly disturbed\nand fall.\n\n3. Yet in some cases we must use violence,\nand manfully resist the sensual appetite, and\nnot regard what the flesh has a mind for, or\nwhat it would fly from; but rather labour\nthat, whether it will or no, it may become\nsubject to the spirit.\n\nAnd so long must it be chastised, and kept\nunder servitude, till it readily obey in all\nthings, and learn to be content with a\nlittle, and to be pleased with what is plain\nand ordinary, and not to murmur at any\ninconvenience.\n\n{165}\n\n\n\n  Chap. XII.--_Of learning patience, and of\n  fighting against concupiscence_.\n\n1. O Lord God, patience, as I perceive, is\nvery necessary for me; this life is exposed\nto many adversities:\n\nFor howsoever I propose for my peace, my life\ncannot be without war and sorrow.\n\n2. So It is, Son; but I would not have thee\nseek for such a peace as to be without\ntemptations, or to meet with no adversities.\n\nBut even then to think thou hast found peace,\nwhen thou shalt be exercised with divers\ntribulations, and tried in many adversities.\n\nIf thou shalt say, thou art not able to\nsuffer so much, how then wilt thou endure the\nfire of purgatory?\n\nOf two evils one ought always to choose the\nleast.\n\nThat thou mayest therefore escape the\neverlasting punishments to come, labour to\nendure present evils with patience for God's\nsake.\n\n{166}\n\nDost thou think the men of the world suffer\nlittle or nothing? Thou shalt not find it so,\nthough thou seek out for the most delicate.\n\n5. But, thou wilt say they have many\ndelights, and follow their own wills; and\ntherefore make small account of their\ntribulations.\n\n4. Suppose it to be so, that they have all\nthey desire: how long dost thou think this\nwill last?\n\nBehold, they shall vanish away like smoke\nthat abound in this world, and there shall be\nno remembrance of their past joys.\n\nNay, even whilst they are living, they rest\nnot in them, without bitterness, irksomeness,\nand fear.\n\nFor the very same thing, in which they\nconceive a delight, doth often bring upon\nthem the punishment of sorrow.\n\nIt is just it should be so with them, that\nsince they inordinately seek and follow their\npleasures, they should not satisfy them\nwithout confusion and uneasiness.\n\n{167}\n\nOh! how short, how deceitful, how inordinate\nand filthy, are all these pleasures!\n\nYet through sottishness and blindness men\nunderstand this not; but like brute beasts,\nfor a small pleasure in this mortal life,\nthey incur the eternal death of their souls.\n\nBut thou, my son, _Go not after thy\nconcupiscences, but turn away from thy own\nwill_. Ecclesiastes xviii.\n\n[USCCB: Sirach xviii. 30.]\n\n_Delight in the Lord, and he will give thee\nthe requests of thy heart_. Psalms xxxvi.\n\n[USCCB: Psalms xxxvii. 4.]\n\n5. For if thou wilt be delighted in truth,\nand receive more abundant consolation from\nme, behold it is in the contempt of all\nworldly things: and the renouncing all those\nmean pleasures shall be thy blessing, and an\nexceeding great comfort to thy soul.\n\nAnd the more thou withdrawest thyself from\nall comfort from things created, the more\nsweet and the more powerful consolation shalt\nthou find in me.\n\n{168}\n\nBut thou shalt not at first attain to these\nwithout some sorrow and labor in the\nconflict.\n\nThe old custom will stand in thy way, but by\na better custom it shall be overcome.\n\nThe flesh will complain, but by the fervour\nof the spirit it shall be kept under.\n\nThe old serpent will tempt thee and give thee\ntrouble; but by prayer he shall be put to\nflight: moreover, by keeping thyself always\nemployed in some useful labour, his access to\nthee shall be in a great measure stopt up.\n\n\n\n  Chap. XIII.--_Of the obedience of an\n  humble subject after the example of Jesus\n  Christ_.\n\n1. Son, he who strives to withdraw himself\nfrom obedience, withdraws himself from grace;\nand he that seeks to have things for his own\nparticular, loses such as are common.\n\nIf a man doth not freely and willingly submit\nhimself to his superiors, it is a sign that\nhis flesh is not as yet perfectly obedient to\nhim; but oftentimes rebels and murmurs.\n\n{169}\n\nLearn then to submit thyself readily to thy\nsuperior, if thou desire to subdue thy own\nflesh;\n\nFor the enemy without is sooner overcome, if\nthe inward man be not laid waste.\n\nThere is no more troublesome or worse enemy\nto the soul than thou art to thyself, not\nagreeing well with the spirit.\n\nThou must in good earnest conceive a true\ncontempt of thyself, if thou wilt prevail\nover flesh and blood.\n\nBecause thou yet hast too inordinate a love\nfor thyself, therefore art thou afraid to\nresign thyself wholly to the will of others.\n\n2. But what great matter is it, if thou, who\nart but dust and a mere nothing, submittest\nthyself for God's sake to man; when I the\n_Almighty_, and the _Most High_,\nwho created all things out of nothing, have\nfor thy sake humbly subjected myself to man.\n\nI became the most humble and most abject of\nall men, that thou mightest overcome thy\npride by my humility.\n\n{170}\n\nLearn, O dust, to obey, learn to humble\nthyself thou that art but dirt and mire, and\nto cast thyself down under the feet of all\nmen.\n\nLearn to break thy own will, and to yield\nthyself up to all subjection.\n\n3. Conceive an indignation against thyself,\nsuffer not the swelling of pride to live in\nthee: but make thyself so submissive and\nlittle, that all may trample on thee, and\ntread thee under their feet, as the dirt of\nthe streets.\n\nWhat hast thou, vain man, to complain of?\n\nWhat answer canst thou make, O filthy sinner,\nto those that reproach thee, thou that hast\nso often offended God, and many times\ndeserved hell?\n\nBut mine eye hath spared thee, because thy\nsoul was precious in my sight, that thou\nmightest know my love, and mightest be always\nthankful for my favours, and that thou\nmightest give thyself continually to true\nsubjection and humility; and bear with\npatience to be despised by all.\n\n{171}\n\n  Chap. XIV.--_Of considering the secret\n  judgments of God, lest we be puffed up by\n  our good works_.\n\n1. Thou thunderest forth over my head thy\njudgments, O Lord, and thou shakest all my\nbones with fear and trembling, and my soul is\nterrified exceedingly.\n\nI stand astonished, and consider that the\n_heavens are not pure in thy sight_.\n\nIf in the angels thou hast found sin, and\nhast not spared them, what will become of me?\n\nStars have fallen from heaven, and I that am\nbut dust, how can I presume?\n\nThey, whose works seemed praiseworthy, have\nfallen to the very lowest; and such as before\nfed upon the bread of angels, I have seen\ndelighted with the husks of swine.\n\n2. There is then no sanctity, if thou O Lord,\nwithdraw thy hand:\n\nNo wisdom avails, if thou cease to govern us:\n\n{172}\n\nNo strength is of any help, if thou support\nus not:\n\nNo chastity is secure without thy protection:\n\nNo guard that we can keep upon ourselves\nprofits us, if thy holy watchfulness be not\nwith us:\n\nFor it we are left to ourselves, we sink and\nwe perish; but if thou visit us, we are\nraised up and we live.\n\nFor we are unsettled, but by thee we are\nstrengthened: we are tepid, but by thee we\nare inflamed.\n\n3. O how humbly and lowly ought I to think of\nmyself! how little ought I to esteem whatever\ngood I may seem to have?\n\nOh! how low ought I to cast myself down under\nthe bottomless depth of thy judgments, O\nLord, where I find myself to be\n_nothing_ else but _nothing_ and\n_nothing?_\n\nOh! immense weight! Oh! sea, that cannot be\npassed over, where I find nothing of myself\nbut just nothing at all.\n\nWhere then can there be any lurking hole for\nglorying in myself? where any confidence in\nany conceit of my own virtue?\n\n{173}\n\nAll vain-glory is swallowed up in the depth\nof thy judgments over me.\n\n4. What is all flesh in thy sight? shall the\nclay glory against him that formed it?\n\nHow can he be puffed up with the vain talk of\nman, whose heart in _truth_ is subjected\nto God.\n\nAll the world will not lift him up, whom\n_truth_ hath subjected to itself:\n\nNeither will he be moved with the tongues of\nall that praise him, who hath settled his\nwhole hope in God.\n\nFor behold, they also that speak are all\n_nothing_, for they shall pass away with\nthe sound of their words; but _the truth of\nthe Lord remaineth for ever_. Psalms cxiv.\n\n\n\n  Chap. XV.--_How we are to be disposed,\n  and what we are to say when we desire any\n  thing_.\n\n1. My Son, say thus in every occasion; Lord,\nif it be pleasing to thee, let this be done\nin this manner.\n\n{174}\n\nLord, if it be to thy honour, let this be\ndone in thy name.\n\nLord, if thou seest that this is expedient,\nand approvest it as profitable for me, then\ngrant that I may use it to thy honour;\n\nBut if thou knowest that it will be hurtful\nto me, and not expedient for the salvation of\nmy soul, take away from me such a desire.\n\nFor every desire is not from the Holy Ghost,\nthough it seem to a man right and good.\n\nAnd it is hard to judge truly, whether it be\na good or bad spirit that pushes thee on to\ndesire this, or that, or whether thou art not\nmoved to it by thy own spirit.\n\nMany in the end have been deceived, who at\nfirst seemed to be led by a good spirit.\n\n2. Whatsoever therefore presents itself to\nthy mind as worthy to be desired; see that it\nis always with the fear of God, and the\nhumility of heart that thou desire or ask for\nit;\n\n{175}\n\nAnd above all, thou oughtest with a\nresignation of thyself to commit all to me,\nand to say,\n\nO Lord, thou knowest what is best; let this\nor that be done as thou wilt.\n\nGive what thou wilt, how much thou wilt, and\nat what time thou wilt.\n\nDo with me as thou knowest, and as best\npleaseth thee, and is most for thy honour.\n\nPut me where thou wilt, and do with me in all\nthings according to thy will.\n\nI am in thy hand, turn me round which way\nthou wilt.\n\nLo, I am thy servant, ready to obey thee in\nall things; for I dont desire to live for\nmyself, but for thee: I wish it may be\nperfectly and worthily.\n\n\n             _A Prayer\n\n  For the fulfilling of the Will of God_.\n\n3. Grant me thy grace, most merciful Jesus,\nthat it may be with me, and may labour with\nme, and continue with me to the end.\n\n{176}\n\nGrant me always to will and desire that which\nis most acceptable to thee, and which\npleaseth thee best.\n\nLet thy will be mine, and let my will always\nfollow thine, and agree perfectly with it.\n\nLet me always will or not will the same with\nthee; and let me not be able to will or not\nwill any otherwise than as thou willest or\nwillest not.\n\n4. Grant that I may die to all things that\nare in the world; and for thy sake love to be\ndespised, and not to be known in this world.\n\nGrant that I may rest, in thee above all\nthings desired, and that my heart may be at\npeace in thee.\n\nThou art the true peace of the heart, thou\nart its only rest; out of thee all things are\nhard and uneasy.\n\n_In_ this _peace, in the self same_\n(that is, in Thee, the one sovereign eternal\nGood) _I will sleep and take my rest_.\n(Psalms iv.) _Amen_.\n\n\n{177}\n\n  Chap. XVI.--_That true comfort is to be\n  sought in God alone_.\n\n1. Whatsoever I can desire or imagine for my\ncomfort, I look not for it in this life, but\nhereafter.\n\nFor if I alone should have all the comforts\nof this world, and might enjoy all its\ndelights, it is certain they could not last\nlong.\n\nWherefore thou canst not, O my soul, be fully\ncomforted, nor perfectly delighted, but in\nGod, the comforter of the poor, and the\nsupport of the humble.\n\nExpect a little while, my soul, wait for the\ndivine promise, and thou shalt have plenty of\nall that is good in heaven.\n\nIf thou desirest too inordinately these\npresent things, thou wilt lose those that are\nheavenly and everlasting.\n\nLet temporal things serve thy use, but the\neternal be the object of thy desire.\n\n{178}\n\nThou canst not be fully satisfied with any\ntemporal good, because thou wast not created\nfor the enjoyment of such things.\n\n2. Although thou shouldst have all created\ngoods, yet this could not make thee happy and\nblessed: but in God, who created all things,\nall thy beatitude and happiness consists.\n\nNot such a happiness as is seen or cried up\nby the foolish admirers of this world, but\nsuch as good Christians look for, and of\nwhich they that are spiritual and clean of\nheart, whose conversation is in heaven, have\nsometimes a foretaste.\n\nAll human comfort is vain and short.\n\nBlessed and true is that comfort which is\ninwardly received from _truth_.\n\nA devout man always carrieth about with him\nJesus his Comforter, and saith to him, be\nwith me, O Lord Jesus, in all places, and at\nall times.\n\nLet this be my consolation, to be willing to\nwant all human comfort.\n\nAnd if thy comfort also be withdrawn, let thy\nwill, and just appointment for my trial be to\nme as the greatest of comforts.\n\n{179}\n\nFor _thou wilt not always be angry, nor\nwilt thou threaten for ever_. Psalms cii.\n\n\n\n  Chap. XVII.--_That we ought to cast all\n  our care upon God_.\n\n1. Son, suffer me to do with thee what I\nwill: I know what is best for thee:\n\nThou thinkest as man: thou judgest in many\nthings as human affection suggests.\n\nLord, what thou sayest is true, thy care over\nme is greater than all the care I can take of\nmyself.\n\nFor he stands at too great a hazard that does\nnot cast his whole care on thee.\n\nLord, provided that my will remain but firm\ntowards thee, do with me whatsoever it shall\nplease thee:\n\nFor it cannot but be good whatever thou shalt\ndo by me.\n\n2. If thou wilt have me to be in darkness, be\nthou blessed; and if thou wilt have me to be\nin light, be thou again blessed. If thou\nvouchsafe to comfort me, be thou blessed: and\nif it be thy will that I should be afflicted,\nbe thou always equally blessed.\n\n{180}\n\n3. Son, it is in this manner thou must stand\naffected, if thou desire to walk with me.\n\nThou must be as ready to suffer as to\nrejoice; thou must be as willing to be poor\nand needy, as to be full and rich.\n\n4. Lord, I will suffer willingly for thee\nwhatsoever thou art pleased should befal me.\n\nI will receive with indifference from thy\nhand good and evil, sweet and bitter, joyful\nand sorrowful; and will give thee thanks for\nall that happens to me.\n\nKeep me only from all sin, and I will fear\nneither death nor hell.\n\nCast me not off for ever, nor blot me out of\nthe book of life; and what tribulation soever\nbefalleth me shall not hurt me.\n\n{181}\n\n  Chap. XVIII.--_That temporal miseries are\n  to be borne with patience after the example\n  of Jesus Christ_.\n\n1. Son, I came down from heaven for thy\nsalvation, I took upon me thy miseries, not\nof necessity, but moved thereto by charity,\nthat thou mightest learn patience, and\nmightest bear without repining the miseries\nof this life:\n\nFor from the hour of my birth, till my\nexpiring on the cross, I was never without\nsuffering.\n\nI underwent a great want of temporal things;\nI frequently heard many complaints against\nme; I meekly bore with confusions and\nreproaches.\n\nFor my benefits I received ingratitude; for\nmy miracles, blasphemies; and for my heavenly\ndoctrine, reproaches.\n\n2. Lord, because thou wast patient in thy\nlife-time, in this chiefly fulfilling the\ncommandment of thy Father, it is fitting that\nI a wretched sinner should, according to thy\nwill, take all with patience; and as long as\nthou pleasest, support the burden of this\ncorruptible life, in order to my salvation.\n\n{182}\n\nFor though this present life he burthensome,\nyet it is become through thy grace,\nmeritorious; and by the help of thy example,\nand the footsteps of thy saints, more\nsupportable to the weak, and more lightsome.\n\nIt is also much more comfortable, than it was\nformerly under the old law, when the gate of\nheaven remained shut; and the way to heaven\nseemed more obscure, when so few concerned\nthemselves to seek the kingdom of heaven.\n\nNeither could they who were then just, and to\nbe saved, enter into thy heavenly kingdom,\nbefore thy passion, and the payment of our\ndebt by thy sacred death.\n\n3. Oh! how great thanks am I obliged to\nreturn thee, for having vouchsafed to shew me\nand all the faithful, a right and good way to\nan everlasting kingdom!\n\n{183}\n\nFor thy life is our way; and by holy patience\nwe walk on to thee, who art our crown.\n\nIf thou hadst not gone before and instructed\nus, who would have cared to have followed?\n\nAlas! how many would have staid afar off, and\na great way behind, if they had not before\ntheir eyes thy excellent example?\n\nBehold we are still tepid, notwithstanding\nall thy miracles and instructions which we\nhave heard: what then would it have been, if\nwe had not this great light to follow thee?\n\n\n\n  Chap. XIX.--_Of supporting injuries; and\n  who is proved to be truly patient_.\n\n\n1. What is it thou sayest, my Son? Cease to\ncomplain, considering my passion, and that of\nother saints:\n\nThou hast not yet resisted unto blood:\n\nWhat thou sufferedst is but little, in\ncomparison of them who have suffered so much;\nwho have been so strongly tempted, so\ngrievously afflicted, so many ways tried and\nexercised.\n\n{184}\n\nThou must then call to mind the heavy\nsufferings of others, that thou mayest the\neasier bear the little things thou sufferest.\n\nAnd if to thee they seemed not little, take\nheed lest this also proceed from thy\nimpatience.\n\nBut whether they be little or great, strive\nto bear them all with patience.\n\n2. The better thou disposest thyself to\nsufferings, the more wisely dost thou act,\nand the more dost thou merit; and thou wilt\nbear it more easily, thy mind being well\nprepared for it, and accustomed to it.\n\nDo not say, I cannot take these things from\nsuch a man, and things of this kind are not\nto be suffered by me, for he has done me a\ngreat injury, and he upbraids me with things\nI never thought on; but I will suffer\nwillingly from another, and as far as I shall\njudge fitting for me to suffer.\n\n{185}\n\nSuch a thought is foolish, which considers\nnot the virtue of patience, nor by whom it\nshall be crowned; but rather weighs the\npersons, and the offences committed.\n\n3. He is not a true patient man, who will\nsuffer no more than he thinks good, and from\nwhom he pleaseth.\n\nThe true patient man minds not by whom it is\nhe is exercised, whether by his superior, or\nby one of his equals, or by an inferior;\nwhether by a good and holy man, or one that\nis perverse and unworthy.\n\nBut how much soever, and how often soever any\nadversity happens to him from any thing\ncreated, he takes it all with equality of\nmind as from the hand of God, with\nthanksgiving, and esteems it a great gain.\n\nFor nothing, how little soever, that is\nsuffered for God's sake, can pass without\nmerit in the sight of God.\n\n4. Be thou therefore ready prepared to fight,\nif thou desirest to gain the victory.\n\nWithout fighting thou cannot obtain the crown\nof patience.\n\nIf thou wilt not suffer, thou refusest to be\ncrowned; but if thou desirest to be crowned,\nfight manfully and endure patiently.\n\n{186}\n\nWithout labour there is no coming to rest,\nnor without fighting can the victory be\nobtained.\n\nMay thy grace, O Lord, make that possible to\nme, which seems impossible to me by nature.\n\nThou knowest that I can bear but little, and\nthat I am quickly cast down by a small\nadversity.\n\nLet all exercises of tribulation become\namiable and agreeable to me for thy name's\nsake; for to suffer and to be afflicted for\nthee is very healthful for my soul.\n\n\n\n  Chap. XX.--_Of the confession of our\n  infirmity, and of the miseries of this\n  life._\n\n1. _I will confess against myself my\ninjustice_. Psalms xxxi. I will confess to\nthee, O Lord, my infirmity.\n\nIt is oftentimes a small thing which casts me\ndown and troubles me.\n\n{187}\n\nI make a resolution to behave myself\nvaliantly; but when a small temptation comes,\nI am brought into great straits.\n\nIt is sometimes a very trifling thing, from\nwhence a grievous temptation proceeds.\n\nAnd when I think myself somewhat safe, I find\nmyself sometimes, when I least apprehend it,\nalmost overcome with a small blast.\n\n2. Behold, then, O Lord, my abjection and\nfrailty every way known to thee.\n\nHave pity on me, and draw me out of the mire,\nthat I stick not fast therein, that I may not\nbe utterly cast down for ever.\n\nThis it is which often drives me back, and\nconfounds me in thy sight, to find that I am\nso subject to fall, and have so little\nstrength to resist my passions.\n\nAnd although I do not altogether consent, yet\ntheir assaults are troublesome and grievous\nto me; and it is exceedingly irksome to live\nthus always in a conflict.\n\n{188}\n\nFrom hence my infirmity is made known to me;\nbecause wicked thoughts do always much more\neasily rush in upon me, than they can be cast\nout again.\n\n3. Oh! that thou the most mighty God of\n_Israel_, the zealous lover of faithful\nsouls, wouldst behold the labour and sorrow\nof thy servant, and stand by me in all my\nundertakings.\n\nStrengthen me with heavenly fortitude, lest\nthe old man, the miserable flesh not yet\nfully subject to the spirit, prevail and get\nthe upper hand; against which we must fight\nas long as we breathe in this most wretched\nlife.\n\nAlas! what kind of life is this, where\nafflictions and miseries are never wanting,\nwhere all things are full of snares and\nenemies.\n\nFor when one tribulation or temptation is\ngone, another cometh; yea, and whilst the\nfirst conflict still lasts, many others come\non, and those unexpected.\n\n4. And how can a life be loved that hath so\ngreat bitterness, that is subject to so many\ncalamities and miseries.\n\n{189}\n\nAnd how can it be called life, since it\nbegets so many deaths and plagues?\n\nAnd yet it is loved, and many seek their\ndelight in it.\n\nMany blame the world that it is deceitful and\nvain, and yet they are not willing to quit\nit, because the concupiscences of the flesh\ntoo much prevail.\n\nBut there are some things that draw them to\nlove the world, others to despise it.\n\nThe lust of the flesh, the lust of the eyes,\nand pride of life draw to the love of the\nworld; but the pains and miseries which\njustly follow these things breed a hatred and\nloathing of the world.\n\n5. But alas! the pleasure of sin prevails\nover the worldly soul, and under these thorns\nshe imagines there are delights; because she\nhas neither seen nor tasted the sweetness of\nGod, nor the internal pleasure of virtue.\n\nBut they that perfectly despise the world,\nand study to live to God under holy\ndiscipline, experience the divine sweetness,\nthat is promised to those who forsake all;\nand such clearly see how grievously the world\nis mistaken, and how many ways it is imposed\nupon.\n\n{190}\n\n  Chap. XXI.--_That we are to rest in God\n  above all goods and gifts_.\n\n1. Above all things, and in all things, do\nthou my soul rest always in the Lord, for he\nis the eternal rest of the saints.\n\nGive me, O most sweet and loving Jesus, to\nrepose in thee above all things created,\nabove all health and beauty, above all glory\nand honour, above all power and dignity,\nabove all knowledge and subtlety, above all\nriches and arts, above all joy and gladness,\nabove all fame and praise, above all\nsweetness and consolation, above all hope and\npromise, above all merit and desire.\n\nAbove all gifts and presents that thou canst\ngive and infuse, above all joy and jubilation\nthat the mind can contain or feel; in line,\nabove angels and archangels, and all the host\nof heaven; above all things visible and\ninvisible, and above all that which thou, my\nGod, art not.\n\n{191}\n\n2. For thou, O Lord my God, art the best\nabove all things: thou alone most high, thou\nalone most powerful; thou alone most\nsufficient, and most full; thou alone most\nsweet, and most comfortable:\n\nThou alone most beautiful, and most loving;\nthou alone most noble, and most glorious\nabove all things; in whom all good things are\nfound together in all their perfection, and\nalways have been, and always will be.\n\nAnd therefore whatever thou bestowest upon\nme, that is not thyself, or whatever thou\nrevealest to me concerning thyself, or\npromised, as long as I see thee not, nor\nfully enjoy thee, is too little and\ninsufficient.\n\nBecause indeed my heart cannot truly rest,\nnor be entirely contented, till it rest in\nthee, and rise above all things created.\n\n{192}\n\n3. O my most beloved spouse, Christ Jesus,\nmost pure lover, Lord of the whole creation;\nwho will give me the wings of true liberty,\nto fly and repose in thee? Oh! when shall it\nbe fully granted me to attend at leisure and\nsee how sweet thou art, O Lord my God.\n\nWhen shall I fully recollect myself in thee,\nthat through the love of thee I may not feel\nmyself, but thee alone, above all feeling and\nmeasure, in a manner not known to all?\n\nBut now I often sigh, and bear my misfortune\nwith grief;\n\nBecause I meet with many evils in this vale\nof miseries, which frequently disturb me,\nafflict me, and cast a cloud over me: often\nhinder me and distract me, allure and\nentangle me, that I cannot have free access\nto thee, nor enjoy thy sweet embraces, which\nare ever enjoyed by blessed spirits.\n\nLet my sighs move thee, and this manifold\ndesolation under which I labour upon earth.\n\n4. O Jesus, the brightness of eternal glory,\nthe comfort of a soul in its pilgrimage; with\nthee is my mouth without voice, and my\nsilence speaks to thee.\n\n{193}\n\nHow long doth my Lord delay to come. Let him\ncome to me, his poor servant, and make me\njoyful: let him stretch forth his hand, and\ndeliver me a wretch from all anguish.\n\nO come, O come; for without thee I can never\nhave one joyful day nor hour, for thou art my\njoy; and without thee my table is empty.\n\nI am miserable, and in a manner imprisoned,\nand loaded with fetters, till thou comfort me\nwith the light of thy presence, and restore\nme to liberty, and shew me a favourable\ncountenance.\n\n5. Let others seek instead of thee whatever\nelse they please; nothing else doth please\nme, or shall please me, but thou my God, my\nhope, my eternal salvation.\n\nI will not hold my peace, nor cease to pray\ntill thy grace returns, and thou speak to me\ninteriorly.\n\n{194}\n\n6. Behold here I am; behold I come to thee,\nbecause thou hast called upon me.\n\nThy tears, and the desire of thy soul, thy\nhumiliation and contrition of heart have\ninclined and brought me to thee.\n\n7. And I said, O Lord, I have called upon\nthee, and have desired to enjoy thee, and am\nready to renounce all other things for thee.\n\nFor thou didst first stir me up that I might\nseek thee.\n\nBe thou therefore blessed, O Lord, who hath\nshewed this goodness to thy servant,\naccording to the multitude of thy mercies.\n\nWhat hath thy servant more to say in thy\npresence, but to humble himself exceedingly\nbefore thee; always remembering his own\niniquity and vileness.\n\nFor there is none like to thee, amongst all\nthings that are wonderful in heaven or earth.\n\nThy works are exceedingly good, thy judgments\nare true, and by thy providence all things\nare ruled.\n\n{195}\n\nPraise therefore and glory be to thee, O\nWisdom of the Father: let my tongue, my soul,\nand all things created join in praising thee,\nand blessing thee.\n\n\n\n  Chap. XXII.--_Of the rememberance of the\n  manifold benefits of God._\n\n1. Open, O Lord, my heart in thy law, and\nteach me to walk in thy commandments.\n\nGive me grace to understand thy will, and to\ncommemorate with great reverence and diligent\nconsideration all thy benefits, as well in\ngeneral as in particular, that so I may be\nable worthily to give thee thanks for them.\n\nBut I know and confess that I am not able to\nreturn thee thanks, not even for the least\npoint.\n\nI am less than any of thy benefits bestowed\nupon me; and when I consider thy excellency,\nmy spirit loses itself in the greatness of\nthy Majesty.\n\n2. All that we have in soul and body, all\nthat we possess outwardly or inwardly, by\nnature or grace, are thy benefits, and\ncommend thy bounty, mercy and goodness, from\nwhom we have received all good.\n\n{196}\n\nAnd though one has received more, another\nless, yet all is thine, and without thee even\nthe least cannot be had.\n\nHe that has received greater things cannot\nglory of his own merit, nor extol himself\nabove others, nor insult over the lesser;\nbecause he is indeed greater and better, who\nattributes less to himself, and is more\nhumble and devout in returning thanks.\n\nAnd he who esteems himself the vilest of all\nmen, and judges himself the most unworthy, is\nfittest to receive the greatest blessings.\n\n3. But he that has received fewer must not be\ntroubled, nor take it ill, nor envy him that\nis more enriched; but attend rather to thee,\nand very much praise thy goodness, for that\nthou bestowest thy gifts so plentifully, so\nfreely and willingly without respect of\npersons.\n\nAll things are from thee, and therefore thou\nart to be praised in all.\n\n{197}\n\nThou knowest what is fit to be given to every\none; and why this person hath less, and the\nother more, is not our business to decide,\nbut thine, who keepest an exact account of\nthe merits of each one.\n\n4. Wherefore, O Lord God, I take it for a\ngreat benefit, not to have much which\noutwardly and according to men might appear\npraise-worthy and glorious. So that a person,\nconsidering his own poverty and meanness,\nought not upon that account to be weighed\ndown, or to be grieved and dejected, but\nrather to receive comfort and great pleasure.\n\nBecause thou, O God, hast chosen the poor and\nthe humble, and those that are despised by\nthis world, for thy familiar friends and\ndomestics.\n\nWitness thy apostles themselves, whom thou\nhast appointed rulers over all the earth.\n\nAnd yet they conversed in this world without\ncomplaint, so humble and simple, without any\nmalice or guile, that they were even glad\nwhen they suffered affronts and reproaches\nfor thy name; and what the world flies from,\nthey embraced with great affection.\n\n{198}\n\n5. Nothing therefore ought to give so great\njoy to him that loves thee, and knows thy\nbenefits, and the accomplishment of thy will\nin himself, and the pleasure of thy eternal\nappointment.\n\nWith which he ought to be so far contented\nand comforted, as to be willing to be the\nleast, as any one would wish to be the\ngreatest, and to enjoy as much peace and\ncontent in the lowest place, as in the\nhighest; and to be as willing to be\ndespicable and mean, and of no name and\nrepute in the world, as to be preferred in\nhonour, and greater than others:\n\nFor thy will, and the love of thy honour,\nought to be regarded above all, and to\ncomfort and please him more than any benefits\nwhatsoever which he hath received, or can\nreceive.\n\n\n\n  Chap. XXIII.--_Of four things which bring\n  much peace_.\n\n1. Son, I will teach thee now the way of\npeace and true liberty.\n\n2. Do, Lord; I beseech thee, as thou sayest,\nfor I shall be very glad to hear it.\n\n{199}\n\n3. Endeavour, my Son, rather to do the will\nof another, than thy own.\n\nEver choose rather to have less, than more.\n\nAlways seek the lowest place, and to be\ninferior to every one.\n\nAlways wish and pray that the will of God may\nbe entirely fulfilled in thee.\n\nBehold, such a man as this enters upon the\ncoast of peace and rest.\n\n4. Lord, this thy short speech contains much\nperfection.\n\nIt is short in words, but full in sense, and\nplentiful in its fruit;\n\nFor if it could be faithfully observed by me,\nI should not be so easily troubled.\n\nFor as often as I find myself disquieted and\ndisturbed, I am sensible it is because I have\nstrayed from this doctrine.\n\nBut thou, O Lord, who canst do all things,\nand always lovest the progress of the soul,\nincrease in me thy grace, that I may\naccomplish this thy word, and perfect my\nsalvation.\n\n{200}\n\n             _A Prayer\n\n       Against evil thoughts_.\n\n5. O Lord, my God, depart not far from me: O\nmy God, have regard to help me, for divers\nevil thoughts have risen up against me, and\ngreat fears afflicting my soul.\n\nHow shall I pass without hurt? How shall I\nbreak through them?\n\n6. _I_ (saith he) _will go before\nthee, end will humble the great ones of the\nearth_. Isaiah xxv.\n\nI will open the gates of the prison, and\nreveal to thee the hidden secrets.\n\n7. Do, Lord, as thou sayest, and let all\nthese wicked thoughts flee from before thy\nface.\n\nThis is my hope and my only comfort, to fly\nto thee in all tribulations, to confide in\nthee, to call on thee from my heart, and\npatiently to look for thy consolation.\n\n{201}\n\n              _Prayer\n\n     For the enlightening the Mind_.\n\n8. Enlighten me, O good Jesus, with the\nbrightness of the internal light; and cast\nout all darkness from the dwelling of my\nheart.\n\nRestrain my many wandering thoughts, and\nsuppress the temptations that violently\nassault me.\n\nFight strongly for me, and overcome those\nwicked beasts, I mean, these alluring\nconcupiscences; that peace may be made in thy\npower, and the abundance of thy praise may\nresound in thy holy court, which is a clean\nconscience.\n\nCommand the winds and storms: say to the sea\nbe thou still, and to the north wind, blow\nthou not; and a great calm shall ensue.\n\n9. Send forth thy light and thy truth, that\nthey may shine upon the earth; for I am an\nearth that is empty and void, till thou\nenlightenest me. _Genesis_ i.\n\nPour forth thy grace from above; water my\nheart with the dew of heaven; send down the\nwaters of devotion, to wash the face of the\nearth, to bring forth good and perfect fruit.\n\n{202}\n\nLift up my mind, oppressed with the load of\nsins, and raise my whole desire towards\nheavenly things; that having tasted the\nsweetness of the happiness above, I may have\nno pleasure in thinking of the things of the\nearth.\n\n10. Draw me away, and deliver me from all\nunstable comfort of creatures, for no created\nthing can fully quiet and satisfy my desire.\n\nJoin me to thyself with an inseparable bond\nof love; for thou alone canst satisfy the\nlover; and without thee all other things are\nfrivolous.\n\n\n\n  Chap. XXIV.--_That we are not to be\n  curious in enquiring into the life of\n  others_.\n\n1. Son, be not curious, and give not way to\nuseless cares.\n\nWhat is this or that to thee? do thou follow\nme.\n\n{203}\n\nFor what is it to thee whether this man be\nsuch, or such; or that man do or say this, or\nthe other?\n\nThou art not to answer for others, but must\ngive an account for thyself; why therefore\ndost thou meddle with them?\n\nBehold, I know every one, and see all things\nthat are done under the sun; and I know how\nit is with every one, what he thinks, what he\nwould have, and at what his intention aims.\n\nAll things therefore are to be committed to\nme; but as for thy part, keep thyself in good\npeace, and let the busybody be as busy as he\nwill.\n\nWhatsoever he shall do or say, will come upon\nhimself, because he cannot deceive me.\n\n2. Be not solicitous for the shadow of a\ngreat name, neither seek to be familiarly\nacquainted with many, nor to be particularly\nloved by men.\n\nFor these things beget distractions and great\ndarkness in the heart.\n\nI would willingly speak my word to thee, and\nreveal my secrets to thee; if thou wouldst\ndiligently observe my coming, and open to me\nthe door of thy heart.\n\n{204}\n\nBe careful and watch in prayers, and humble\nthyself in all things.\n\n\n  Chap. XXV.--_In what things the firm\n  peace of the heart and true progress doth\n  consist._\n\n1. Son, I have said, _Peace I leave to you,\nmy peace I give to you: not as the world\ngiveth, do I give to you_. John xiv.\n\n_Peace_ is what all desire; but all care\nnot for those things which appertain to true\n_peace_.\n\nMy _peace_ is with the humble and meek\nof heart: thy peace shall be in much\npatience.\n\nIf thou wilt hear me, and follow my voice,\nthou mayest enjoy much _peace_.\n\n2. What then shall I do. Lord?\n\n3. In every thing attend to thyself, what\nthou art doing, and what thou art saying; and\ndirect thy whole intention to this, that thou\nmayest please me alone, and neither desire\nnor seek any thing out of me.\n\n{205}\n\nAnd as for the sayings or doings of others,\njudge of nothing rashly; neither busy thyself\nwith things not committed to thy care; and\nthus may it be brought about that thou shalt\nbe little or seldom disturbed.\n\nBut never to feel any trouble at all, nor to\nsuffer a grief of heart or body, is not the\nstate of this present life, but of\neverlasting rest.\n\nThink not therefore that thou hast found true\npeace, if thou feelest no burden; nor that\nthen all is well, if thou have no adversary;\nnor that thou hast attained to perfection, if\nall things be done according to thy\ninclination.\n\nNeither do thou then conceive a great notion\nof thyself, or imagine thyself especially\nbeloved, if thou be in great devotion and\nsweetness: for it is not in such things as\nthese that a true lover of virtue is known;\nnor doth the progress and perfection of a man\nconsist in these things.\n\n4. In what then, O Lord?\n\n5. In offering thyself with thy whole heart\nto the will of God; not seeking the things\nthat are thine either in little or great,\neither in time or eternity.\n\n{206}\n\nSo that with the same equal countenance thou\ncontinue giving thanks both in prosperity and\nadversity, weighing all things in an equal\nbalance.\n\nIf thou come to be so valiant, and long\nsuffering in hope, that when interior comfort\nis withdrawn, thou canst prepare thy heart to\nsuffer still more; and dost not justify\nthyself, as if thou oughtest not to suffer\nsuch great things; but acknowledgest my\njustice in all my appointments, and praisest\nmy holy name; then it is that thou walkest in\nthe true and right way of peace, and mayest\nhope without any question to see my face\nagain with great joy.\n\nAnd if thou arrive at an entire contempt of\nthyself, know that then thou shalt enjoy an\nabundance of peace, as much as is possible in\nthis state of banishment.\n\n{207}\n\n  Chap. XXVI.--_Of the eminence of a free\n  mind, which humble prayer better procures\n  than reading_.\n\n1. Lord, this is the work of a perfect man,\nnever to let one's mind slacken from\nattending to heavenly things, and to pass\nthrough many cares, as it were without care;\nnot after the manner of an indolent person,\nbut by a certain prerogative of a free mind,\nwhich doth not cleave by an inordinate\naffection to any thing created.\n\n2. Preserve me, I beseech thee, O my most\nmerciful God, from the cares of this life,\nthat I be not too much entangled by them;\nfrom the many necessities of the body, that I\nmay not be ensnared by pleasure; and from all\nhinderances of the soul, lest being overcome\nby troubles I be cast down.\n\nI do not say from those things which worldly\nvanity covets with so much eagerness; but\nfrom these miseries, which by the general\ncurse of our mortality, as punishments, weigh\ndown and keep back the soul of thy servant\nfrom being able, when it will, to enter into\nliberty of spirit.\n\n{208}\n\n3. O my God, who art unspeakable sweetness,\nturn into bitterness to me all carnal\ncomfort, which withdraws me from the love of\nthings eternal, and wickedly allures me to\nitself, by setting before me a certain\npresent delightful good.\n\nO my God, let not flesh and blood prevail\nover me, let it not overcome me: let not the\nworld and its transitory glory deceive me:\nlet not the devil supplant me by his craft.\n\nGive me fortitude, that I may stand my\nground, patience that I may endure, and\nconstancy that I may persevere.\n\nGive me, in lieu of all the comforts of this\nworld, the most delightful unction of thy\nspirit; and instead of carnal love, infuse\ninto me the love of thy name.\n\n4. Behold! eating, drinking, cloathing, and\nother necessaries appertaining to the support\nof the body are burthensome to a fervent\nspirit.\n\n{209}\n\nGrant that I may use such things with\nmoderation, and not be entangled with an\ninordinate affection to them.\n\nIt is not lawful to cast them all away, for\nnature must be supported; but to require\nsuperfluities, and such things as are more\ndelightful, thy holy law forbids; for\notherwise the flesh would grow insolent\nagainst the spirit.\n\nIn all this, I beseech thee, let thy hand\ngovern and direct me, that I may no way\nexceed.\n\n\n\n  Chap. XXVII.--_That self-love chiefly\n  keeps a person back from the Sovereign\n  Good._\n\n1. My Son, thou must give all for all, and be\nnothing of thy own.\n\nKnow that the love of thyself is more hurtful\nto thee than any thing in the world.\n\nEvery thing, according to the love and\ninclination which thou hast to it, cleaveth\nto thee more or less.\n\nIf thy love be pure, simple, and well\nordered, thou shalt not be a captive to any\nthing.\n\n{210}\n\nCovet not that which thou mayest not have.\n\nSeek not to have that which may hinder thee\nand rob thee of inward liberty.\n\nIt is wonderful that thou wilt not from the\nvery bottom of thy heart commit thyself\nwholly to me, with all things that thou canst\ndesire to have.\n\n2. Why dost thou pine away with vain grief?\nwhy tirest thou thyself with useless cares?\n\nStand resigned to my good pleasure, and thou\nshalt suffer no loss.\n\nIf thou seekest this, or that, or wouldst be\nhere or there, for the sake of thy own\ninterest, or the pleasing thy own will, thou\nshall never be at rest, nor free from\nsolicitude; for in every thing thou shalt\nfind some defect, and in every place there\nwill be some one that will cross thee.\n\n8. It is not therefore the obtaining or\nmultiplying things exteriorly that avails\nthee, but rather the despising of them, and\ncutting them up by the root out of thy heart;\nwhich I would not have thee to understand\nonly with regard to money and riches, and\nalso with regard to ambition and honour, and\nthe desire of empty praise: all which things\npass away with the world.\n\n{211}\n\nThe place avails little, if the spirit of\nfervour be wanting; neither shall that peace\nstand long which is sought from abroad, if\nthe state of thy heart want the true\nfoundation, that is, if thou stand not in me:\nthou mayest change, but not better thyself.\n\nFor when occasion happens, thou shalt find\nthat which thou didst fly from, and more.\n\n\n           _A Prayer_\n\n  _For the cleansing of the Heart, and the\n  obtaining heavenly wisdom._\n\n4. Confirm me, O God, by the grace of thy\nholy spirit. Give me power to be strengthened\nin the inward man, and to cast out of my\nheart all unprofitable care and trouble; let\nme not be drawn away with various desires of\nany thing whatsoever, whether it be of little\nor great value; but may I look upon all\nthings as passing away, and upon my self as\npassing along with them.\n\n{212}\n\nFor nothing is lasting under the sun, where\nall is vanity and affliction of spirit. O how\nwise is he who considers things in this\nmanner!\n\n5. Give me, O Lord, heavenly wisdom, that I\nmay learn above all things to seek thee, and\nto find thee; above all things to relish\nthee, and to love thee, and to understand all\nother things, as they are, according to the\norder of thy wisdom.\n\nGrant that I may prudently decline him that\nflatters me, and patiently bear with him that\ncontradicts me.\n\nFor this is great wisdom, not to be moved\nwith every wind of words, nor to give ear to\nthe wicked flattering Siren; for thus shall\nwe go on securely in the way we have begun.\n\n\n  Chap. XXVIII.--_Against the tongues of\n  detractors_.\n\n1. Son, take it not to heart if some people\nthink ill of thee, and say of thee what thou\nart not willing to hear.\n\n{213}\n\nThou oughtest to think worse of thyself, and\nto believe that no one is weaker than\nthyself.\n\nIf thou walkest _interiorly_, thou wilt\nmake small account of flying words.\n\nIt is no small prudence to be silent in the\nevil time, and to turn within to me, and not\nto be disturbed with the judgment of man.\n\n2. Let not thy peace be in the tongues of\nmen; for whether they put a good or bad\nconstruction on what thou doest, thou art\nstill what thou art.\n\nWhere is true peace, and true glory? Is it\nnot in me?\n\nAnd he who covets not to please men, nor\nfears their displeasure, shall enjoy much\npeace.\n\nAll disquiet of heart, and distraction of our\nsenses, arises from inordinate love, and vain\nfear.\n\n\n  Chap. XXIX.--_How in the time of\n  tribulation God is to be invoked and\n  blessed_.\n\n1. Blessed, O Lord, be thy name for ever, who\nhas been pleased that this trial and\ntribulation should come upon me.\n\n{214}\n\nI cannot fly from it, but must of necessity\nfly to thee; that thou mayest help me, and\nturn it to my good.\n\nLord I am now in tribulation, and my heart is\nnot at ease; but I am much afflicted with my\npresent suffering.\n\nAnd now, dear father, what shall I say? I am\ntaken, Lord, in these straits: O save me from\nthis hour.\n\nBut for this reason I came into this hour,\nthat thou mightest be glorified, when I shall\nbe exceedingly humbled, and delivered by\nthee.\n\nMay it please thee, O Lord, to deliver me;\nfor, poor wretch that I am! what can I do,\nand whither shall I go without thee?\n\nGive me patience, O Lord, this time also.\n\nHelp me, O my God, and I will not fear how\nmuch soever I may be oppressed.\n\n2. And now in the midst of these things, what\nshall I say? Lord, thy will be done: I have\nwell deserved to be afflicted and troubled.\n\n{215}\n\nI must needs bear it; and would to God, it\nmay be with patience, till the storm pass\nover, and it be better.\n\nBut thy Almighty hand is able to take away\nfrom me this temptation also, and to moderate\nits violence, lest I quite sink under it; as\nthou hast often done heretofore for me; _O\nmy God, my mercy!_\n\nAnd how much more difficult this is to me, so\nmuch easier to thee is _this change of the\nright hand of the Most High._ Psalms\nlxxvi.\n\n\n  Chap. XXX.--_Of asking the divine\n  assistance, and of confidence of recovering\n  grace._\n\n1. Son, I am the Lord, who give strength in\nthe day of tribulation.\n\nCome to me when it is not well with thee.\n\nThis is that which most of all hinders\nheavenly comfort, that thou art slow in\nturning thyself to prayer.\n\nFor before thou earnestly prayest to me, thou\nseekest in the mean time many comforts, and\ndelightest thyself in outward things.\n\n{216}\n\nAnd hence it comes to pass, that all things\navail thee little, till thou take notice that\nI am he who deliver those that trust in me:\nnor is there out of me any powerful help, nor\nprofitable counsel, nor lasting remedy.\n\nBut now having recovered spirit after the\nstorm, grow thou strong again in the light of\nmy tender mercies; for I am at hand, saith\nthe Lord, to repair all, not only to the\nfull, but even with abundance, and above\nmeasure.\n\n2. Is any thing difficult to me? Or shall I\nbe like one that promises and does not\nperform?\n\nWhere is thy faith? Stand firmly, and with\nperseverance. Have patience, and be of good\ncourage; comfort will come to thee in its\nproper season.\n\nWait for me, wait, I will come and cure thee.\n\nIt is a temptation that troubles thee, and a\nvain fear that frights thee.\n\nWhat does the solicitude about future\naccidents bring thee but only sorrow upon\nsorrow? _Sufficient for the day is the evil\nthereof._ Matthew vi.\n\n{217}\n\nIt is a vain and unprofitable thing, to\nconceive either grief or joy for future\nthings, which perhaps will never happen.\n\n3. But it is incident to man to be deluded\nwith such vain imaginations; and a sign of a\nsoul that is yet weak to be so easily drawn\naway by the suggestion of the enemy.\n\nFor he cares not whether it be with things\ntrue or false, that he abuses and deceives\nthee; whether he overthrows thee with the\nlove of things present, or the fear of things\nto come.\n\nLet not therefore thy heart be troubled, and\nlet it not fear.\n\nBelieve in me, and trust in my mercy.\n\nWhen thou thinkest I am far from thee, I am\noften nearest to thee.\n\nWhen thou judgest that almost all is lost,\nthen oftentimes it is that thou art in the\nway of the greatest gain of merit.\n\nAll is not lost, when any thing falls out\notherwise than thou wouldst have it.\n\n{218}\n\nThou must not judge according to the present\nfeeling, nor give thyself up in such manner\nto any trouble from whencesoever it comes,\nnor take it so, as if all hope was gone of\nbeing delivered out of it.\n\n4. Think not thyself wholly forsaken,\nalthough for a time I have sent thee some\ntribulation, or withdrawn from thee the\ncomfort which thou desirest; for this is the\nway to the kingdom of heaven.\n\nAnd without all doubt it is more expedient\nfor thee, and for the rest of my servants,\nthat you be exercised by adversities, than\nthat you should have all things according to\nyour inclination.\n\nI know thy secret thoughts, I know that it is\nvery expedient for thy soul that thou\nshouldest sometimes be left without gust,\nlest thou shouldst be puffed up with good\nsuccess, and shouldst take a complaisance in\nthyself, imagining thyself to be what thou\nart not.\n\n{219}\n\nWhat I have given I can justly take away, and\nrestore it again when I please.\n\n5. When I give it, it is still mine; when I\ntake it away again, I take not any thing that\nis thine; for _every good gift and every\nperfect gift is mine,_ James i.\n\nIf I send thee affliction, or any adversity,\nrepine not, neither let thy heart be cast\ndown.\n\nI can quickly raise thee up again, and turn\nall thy burden into joy.\n\nNevertheless, I am just, and greatly to be\npraised, when I deal thus with thee.\n\n6. If thou thinkest rightly, and considerest\nthings in truth, thou oughtest never to be so\nmuch dejected and troubled for any adversity;\n\nBut rather to rejoice and give thanks: yea,\nto account this a special subject of joy,\nthat I do not spare thee, afflicting thee\nwith sorrows.\n\n_As my Father hath loved me, I also have\nloved you_, said I to my beloved\ndisciples, (John xv.) whom certainly I did\nnot send to temporal joys, but to great\nconflicts; not to honours, but to contempt;\nnot to idleness, but to labours; not to rest,\nbut to bring forth much fruit in patience.\nRemember these words, O my Son.\n\n{220}\n\n  Chap. XXXI.--_Of disregarding all things\n  created, that so we may find the\n  Creator_.\n\n1. Lord, I stand much in need of a grace yet\ngreater, if I must arrive so far, that it may\nnot be in the power of any man, nor any thing\ncreated, to hinder me;\n\nFor as long as any thing holds me, I cannot\nfreely fly to thee.\n\nHe was desirous to fly freely to thee, who\nsaid, _Who will give me wings like a dove,\nand I will fly and be at rest_. Psalms\nliv.\n\n[USCCB: Psalms lv. 7.]\n\nWhat can be more at rest than a simple eye\n[that aims at nothing but God]?\n\nAnd what can be more free, than he that\ndesires nothing upon earth?\n\nA man ought therefore to pass and ascend\nabove every thing created, and perfectly to\nforsake himself, and in ecstasy of mind to\nstand and see that thou, the Maker of all\nthings, hast no similitude with thy\ncreatures.\n\n{221}\n\nAnd unless a man be at liberty from all\nthings created, he cannot attend to things\ndivine.\n\nAnd this is the reason why there are found so\nfew _contemplative_ persons, because\nthere are few that wholly sequester\nthemselves from transitory and created\nthings.\n\n2. For this a great grace is required, which\nmay elevate the soul, and carry her up above\nherself.\n\nAnd unless a man be elevated in spirit, and\nset at liberty from all creatures, and wholly\nunited to God; whatever he knows, and\nwhatever he has, is of no great weight.\n\nLong shall he be little, and lie grovelling\nbeneath, who esteems any thing great but only\nthe _one, immense, eternal Good._\n\nAnd whatsoever is not God is _nothing_,\nand ought to be accounted as _nothing_.\n\n{222}\n\nThere is a great difference between the\nwisdom of an illuminated devout man, and the\nknowledge of a learned studious scholar.\n\nFar more noble is that learning which flows\nfrom above, from the divine influence, than\nthat which with labour is acquired by the wit\nof man.\n\n3. Many are found to desire contemplation;\nbut care not to practise those things which\nare required thereunto.\n\nIt is a great impediment that we stand in\nsigns and sensible things, and have but\nlittle of perfect mortification.\n\nI know not what it is, by what spirit we are\nled, or what we pretend to, who seem to be\ncalled _spiritual_ persons; that we take\nso much pains, and have a greater solicitude\nfor transitory and mean things; and scarce\never have our senses fully recollected to\nthink of our own interior.\n\n4. Alas! after a slight recollection, we\npresently get out of ourselves again; neither\ndo we weigh well our works by a strict\nexamination.\n\n{223}\n\nWe take no notice where our affections lie;\nnor do we lament the great want of purity in\nall we do.\n\n_For all flesh had corrupted its way_,\nand therefore the great flood ensued.\n_Genesis_ vi. _and_ vii.\n\nAs therefore our interior affection is much\ncorrupted, it must needs be that the action\nwhich follows should be corrupted also; a\ntestimony of the want of inward vigour.\n\nFrom a pure heart proceeds the fruit of a\ngood life.\n\n5. We are apt to enquire how much a man has\ndone; but with how much virtue he has done\nit, is not so diligently considered.\n\nWe ask whether he be strong, rich, beautiful,\ningenious, a good writer, a good singer, or a\ngood workman; but how poor he is in spirit,\nhow patient and meek, how devout and\ninternal, is what few speak of.\n\nNature looks upon the outward thing of a man,\nbut grace turns herself to the interior.\n\n{224}\n\nNature is often deceived, but grace hath her\ntrust in God, that she may not be deceived.\n\n\n  Chap. XXXII.--_Of the denying ourselves,\n  and renouncing all cupidity_.\n\n1. Son, thou canst not possess perfect\nliberty, unless thou wholly deny thyself.\n\nAll self-seekers and self-lovers are bound in\nfetters, full of desires, full of cares,\nunsettled, and seeking always their own ease,\nand not the things of Jesus Christ, but\noftentimes devising and framing that which\nshall not stand;\n\nFor all shall come to nothing that proceeds\nnot from God.\n\nTake this short and perfect word, _Forsake\nall and thou shall find all, leave thy\ndesires and thou shall find rest._\n\nConsider this well, and when thou shalt put\nit in practice thou shalt understand all\nthings.\n\n2. Lord, this is not the work of one day, nor\nchildren's sport; yea, in this short sentence\nis included the whole perfection of the\nreligious.\n\n{225}\n\nSon, thou must not be turned back, nor\npresently cast down, when thou hearest what\nthe way of the perfect is, but rather be\nincited thereby to undertake great things, or\nat least to sigh after them with an earnest\ndesire.\n\nI would it were so with thee, and that thou\nwert come so far that thou wert no longer a\nlover of thyself, but didst stand wholly at\nmy beck, and at his whom I have appointed\nfather over thee; then wouldst thou\nexceedingly please me, and all thy life would\npass in joy and peace.\n\nThou hast yet many things to forsake, which\nunless thou give up to me without reserve,\nthou shalt not attain to that which thou\ndemandest.\n\n_I counsel thee to buy of me gold tried in\nthe fire, that thou mayest become rich_.\nApoc. iii.\n\nThat is heavenly wisdom, which treads under\nfoot all things below.\n\nSet aside the wisdom of the earth,\n_i.e._ seeking to please the world and\nthyself.\n\n{226}\n\n3. I have said that thou shouldst give the\nthings that are high and of great esteem with\nmen, to purchase those which are esteemed\ncontemptible;\n\nFor true heavenly wisdom seems very mean and\ncontemptible, and is scarce thought of by\nmen; that wisdom which teaches to think\nmeanly of one's self, and not to seek to\nbecome great upon earth, which many praise;\nin words, but in their life they are far from\nit; yet this same is that _precious,\npearl_, which is hidden from many.\n_Matthew_ xiii.\n\n\n  Chap. XXXIII.--_Of the inconstancy of our\n  heart, and of directing our final intention\n  to God_.\n\n1. Son, trust not to thy present affection,\nit will quickly be changed into another.\n\n{227}\n\nAs long as thou livest thou art subject to\nchange, even against thy will; so as to be\nsometimes joyful, other times sad; now easy,\nanon troubled; at one time devout, at another\ndry; sometimes fervent, other times sluggish;\none day heavy, another lighter.\n\nBut he that is wise and well instructed in\n_spirit_ stands above all these changes;\nnot minding what he feels in himself, nor on\nwhat side the wind of mutability blows; but\nthat the whole bent of his soul may advance\ntowards its due and wished-for end;\n\nFor so he may continue one and the self-same\nwithout being shaken, by directing without\nceasing, through all this variety of events,\nthe single eye of his intention towards me.\n\n2. And by how much the purer the eye of the\nintention is, by so much the more constantly\nmay one pass these diverse storms.\n\nBut in many the eye of pure intention is\ndark, for we quickly look towards something\ndelightful which comes in our way;\n\nAnd it is rare to find one wholly free from\nall blemish of self-seeking.\n\nSo the Jews heretofore came into Bethania to\nMartha and Mary, not for Jesus only, but that\nthey might see Lazarus also. _John_ xi.\n\n{228}\n\nThe eye of the intention therefore must be\npurified, that it may be single and right;\nand must be directed unto me, beyond all the\nvarious objects that interpose themselves.\n\n\n  Chap. XXXIV.--_That he that loves God\n  relishes him above all things, and in all\n  things_.\n\n1. Behold _my_ God, _and my All_,\nWhat would I have more, and what can I desire\nmore happy?\n\nO savoury and sweet word! but to him that\nloves _the Word_, not the world, nor the\nthings that are in the world.\n\nMy God, _and All!_ Enough is said to him\nthat understands; and it is delightful to him\nthat loves to repeat it often.\n\nFor when thou art present all things yield\ndelight; but when thou art absent, all things\nare loathsome.\n\nThou givest tranquillity to the heart, and\ngreat peace, and pleasant joy.\n\n{229}\n\nThou makest to think well of all, and praise\nthee in all things; nor can any thing without\nthee afford any lasting pleasure: but to make\nit agreeable and relishing, thy grace must be\npresent; and it must be seasoned with the\nseasoning of thy wisdom.\n\n2. He that has a relish of thee will find all\nthings savoury.\n\nAnd to him that relishes thee not, what can\never yield any true delight?\n\nBut the wise of this world, and the admirers\nof the flesh, are far from the relish of thy\nwisdom; because in the world is much vanity,\nand the following of the flesh leads to\ndeath.\n\nBut they that follow thee, by despising the\nthings of this world, and mortifying the\nflesh, are found to be wise indeed: for they\nare translated from vanity to truth, from the\nflesh to the spirit.\n\nSuch as these have a relish of God; and what\ngood soever is found in creatures, they refer\nit all to the praise of their Maker.\n\n{230}\n\nBut great, yea very great, is the difference\nbetween the relish of the Creator and the\ncreature; of eternity and of time; of light\nincreated, and of light enlightened.\n\n3. O Light eternal, transcending all created\nlights, dart forth thy lightning from above,\nwhich may penetrate all the most inward parts\nof my heart.\n\nCleanse, cherish, enlighten, and enliven my\nspirit with its powers, that it may be\nabsorpt in thee with ecstasies of joy.\n\nOh! when will this blessed and desirable hour\ncome, that thou shalt fill me with thy\npresence, and become to me _All in All?_\n\nAs long as this is not granted me, my joy\nwill not be full.\n\nAlas! the old man is still living in me; he\nis not wholly crucified; he is not perfectly\ndead:\n\nHe still lusts strongly against the spirit;\nhe wages war within me, and suffers not the\nkingdom of my soul to be quiet.\n\n{231}\n\n4. But, O Lord, who _rulest over the power\nof the sea, and assuagest the motion of its\nwaves_, (Psalms  lxxxviii.) arise and help\nme.\n\n  [USCCB: Psalms  lxxxix. 10.]\n\n_Dissipate the people that desire war_.\nPsalms lxvii. Crush them by thy power.\n\nShew forth, I beseech thee, thy wonderful\nworks; and let thy right-hand be glorified:\nfor there is no other help nor refuge for me,\nbut in thee, O Lord, my God.\n\n\n  Chap. XXXV.--_That there is no being\n  secure from temptation in this life_.\n\n1. Son, thou art never secure in this life;\nbut as long as thou livest thou hast always\nneed of spiritual arms.\n\nThou art in the midst of enemies, and art\nassaulted on all sides.\n\nIf then thou dost not make use of the buckler\nof patience, thou wilt not be long without\nwounds.\n\n{232}\n\nMoreover, if thou dost not fix thy heart on\nme, with a sincere will of suffering all\nthings for my sake, thou canst not support\nthe heat of this warfare, nor attain to the\nvictory of the saints. It behoveth thee\ntherefore to go through all manfully, and to\nuse a strong hand against all things that\noppose thee.\n\nFor _to him that overcomes is given\nmanna_, (Apoc. ii.) and to the sluggard is\nleft much misery.\n\n2. If thou seekest rest in this life, how\nthen wilt thou come to rest everlasting?\n\nSet not thy self to seek for much rest, but\nfor much patience.\n\nSeek true peace, not upon earth, but in\nheaven; not in men, nor in other things\ncreated, but in God alone.\n\nThou must be willing, for the love of God, to\nsuffer all things, _viz._ labours and\nsorrows, temptations and vexations,\nanxieties, necessities, sicknesses, injuries,\ndetractions, reprehensions, humiliations,\nconfusions, corrections, and contempts.\n\nThese things help to obtain virtue: these try\na novice of Christ: these procure a heavenly\ncrown.\n\n{233}\n\nI will give an everlasting reward for this\nshort labour, and glory without end for\ntransitory confusion.\n\n3. Dost thou think to have always spiritual\nconsolations when thou pleasest?\n\nMy saints had not so; but met with many\ntroubles, and various temptations and great\ndesolations.\n\nBut they bore all with patience, and confided\nmore in God than in themselves; knowing that\nthe sufferings of this life are not of equal\nproportion to the merit of the glory to come.\n\nWouldst thou have that immediately, which\nothers after many tears and great labours\nhave hardly obtained?\n\nExpect the Lord, do manfully, and be of good\nheart. Do not despond, do not fall off; but\nconstantly offer both soul and body for the\nglory of God.\n\nI will reward thee most abundantly, and will\nbe with thee in all thy tribulations.\n\n{234}\n\n  Chap. XXXVI.--_Against the vain judgments\n  of men_.\n\n1. Son, cast thy heart firmly on the Lord,\nand fear not the judgement of man, when thy\nconscience gives testimony of thy piety and\ninnocence.\n\nIt is good and happy to suffer in this\nmanner, neither will this be grievous to an\nhumble heart, nor to him that trusts in God\nmore than in himself.\n\nMany say many things, and therefore little\ncredit is to be given to them.\n\nNeither is it possible to satisfy all;\n\nThough Paul endeavoured to please all in the\nLord, and made himself all unto all: yet at\nthe same time he made little account of his\nbeing judged by man's day. 1\n_Corinthians_ iv. _and_ ix.\n\n2. He labours for the edification and\nsalvation of others, as much as he could, and\nas lay in him; but he could not prevent his\nbeing sometimes judged or despised by others.\n\n{235}\n\nTherefore he committed all to God, who knows\nall; and defended himself by patience and\nhumility against the tongues of those that\nspoke evil, or thought and gave out at\npleasure vain and faulty things of him.\n\nHowever, he answered them sometimes, lest his\nsilence might give occasion of scandal to the\nweak.\n\n3. Who art thou, that thou shouldst be afraid\nof a mortal man? To-day he is, and to-morrow\nhe appears no more.\n\nFear God, and thou shalt have no need of\nbeing afraid of man.\n\nWhat can any one do against thee, by his\nwords or injuries? He rather hurts himself\nthan thee; nor can he escape the judgment of\nGod whoever he be.\n\nSee thou have God before thine eyes; and do\nnot contend with complaining words.\n\nAnd if at present thou seem to be overcome,\nand to suffer a confusion which thou hast not\ndeserved; do not repine at this, and do not\nlessen thy crown by impatience.\n\n{236}\n\nBut rather look up to me in heaven, who am\nable to deliver thee from all confusion and\nwrong, and to repay every one according to\nhis works.\n\n\n  Chap. XXXVII.--_Of a pure and full\n  resignation of ourselves, for the obtaining\n  freedom of heart_.\n\n1. Son, leave thyself, and thou shalt find me.\n\nStand without choice, or any self-seeking;\nand thou shalt always gain.\n\nFor the greater grace shall always be added\nto thee, when thou hast perfectly given up\nthyself, without resuming thyself again.\n\n2. Lord, how often shall I resign myself; and\nin what things shall I leave myself?\n\n3. Always, and at all times; as in little, so\nalso in great: I make no exception, but will\nhave thee to be found in all things stript of\nthyself.\n\n{237}\n\nOtherwise how canst thou be mine, and I\nthine; unless thou be both within and without\nfreed from all self-will?\n\nThe sooner thou effectest this, the better\nwill it be for thee; and the more fully and\nsincerely thou dost it, the more shalt thou\nplease me, and the more shalt thou gain.\n\n4. Some there are that resign themselves, but\nit is with some exception; for they do not\ntrust wholly to God, and therefore are busy\nto provide for themselves. Some also at the\nfirst offer all; but afterwards, being\nassaulted by temptation, return again to what\nthey left; and therefore they make no\nprogress in virtue.\n\nThese shall not attain to the true liberty of\na pure heart, nor to the grace of a\ndelightful familiarity with me; unless they\nfirst entirely resign themselves up, and\noffer themselves a daily sacrifice to me; for\nwithout this, divine union neither is nor\nwill be obtained.\n\n5. I have often said to thee, and I repeat it\nnow again, forsake thyself, resign thyself,\nand thou shalt enjoy a great inward peace.\n\n{238}\n\nGive all for all, seek nothing, call for\nnothing back, stand purely, and with a full\nconfidence in me, and thou shalt have me.\n\nThou shalt be at liberty within thy own\nheart, and darkness shall not overwhelm thee.\n\nAim only at this, pray for this, desire this,\nthat thou mayest be stript of self-seeking,\nand thus naked follow thy naked Jesus; that\nthou mayest die to thyself, and live\neternally to me.\n\nThen all vain imaginations shall vanish, all\nevil disturbances, and superfluous cares.\n\nThen also immoderate fear shall leave thee,\nand inordinate love shall die.\n\n\n  Chap. XXXVIII.--_Of the good government\n  of ourselves in outward things, and of\n  having recourse to God in dangers_.\n\n1. Son, thou must diligently make it thy aim,\nthat in every place, and in every action or\noutward employment, thou be inwardly free,\nand master of thyself; and that all things be\nunder thee, and not thou under them.\n\n{239}\n\nThat thou mayest be lord and ruler of thy\nactions, and not a slave or bondsman:\n\nBut rather a freeman, and a true Hebrew\ntransferred to the lot and to the liberty of\nthe children of God;\n\nWho stand above the things present, and\ncontemplate those that are eternal; who look\nupon transitory things with the left eye, and\nwith the right the things of heaven.\n\nWho suffer not themselves to be drawn away by\ntemporal things to cleave to them; but they\nrather draw these things to themselves, to\nmake them serviceable to that end, for which\nthey were ordained by God, and appointed by\nthat Sovereign Artist, who has left nothing\nin all his works but regular and orderly.\n\n2. If likewise, in all events, thou rulest\nnot thyself by the outward appearance; nor\nlookest on the things which thou seest or\nhearest, with a carnal eye; but presently, on\nevery occasion, doth enter like Moses into\nthe tabernacle to consult the Lord; thou\nshalt sometimes hear the divine answer, and\ncome out instructed in many things present\nand to come.\n\n{240}\n\nFor Moses always had recourse to the\ntabernacle, for the deciding all doubts and\nquestions; and fled to the help of prayer,\nagainst the dangers and wickedness of men:\n\nSo must thou in like manner fly to the closet\nof thy heart, and there most earnestly\nimplore the divine assistance: for Joshua and\nthe children of Israel, as we read,\n(_Joshua_ ix.) were therefore deceived\nby the Gabaonites; because they did not first\nconsult the Lord, but too easily giving\ncredit to fair words, were deluded with\ncounterfeit piety.\n\n\n  Chap. XXXIX.--_That a man must not be\n  over eager in his affairs._\n\n1. Son, always commit thy cause to me; I will\ndispose well of it in due season. Wait for my\ndisposal, and thou shalt find it will be for\nthy advantage.\n\n{241}\n\n2. Lord, I willingly commit all things to\nthee; for my care can profit little.\n\nI wish I was not too much set upon future\nevents; but offered myself with all readiness\nto thy divine pleasure.\n\n3. My Son, oftentimes a man eagerly sets\nabout a thing which he desires; but when he\nhas obtained it, he begins to be of another\nmind: for our inclinations are not wont to\ncontinue long upon the same thing, but rather\npass from one thing to another.\n\nIt is therefore a thing not of the least\nimportance, to forsake one's self even in the\nleast things.\n\n4. A man's true progress consists in denying\nhimself; and the man that has renounced\nhimself is very much at liberty, and very\nsafe.\n\nBut the old enemy, who opposes all that is\ngood, fails not to tempt; but day and night\nlays his dangerous plots to withdraw the\nunwary into his deceitful snare. _Watch and\npray_, saith the Lord, _that ye enter\nnot into temptation_. Matthew xxvi.\n\n{242}\n\n  Chap. XL.--_That man hath no good of\n  himself, and that he cannot glory in any\n  thing_.\n\n3. _Lord, what is man that thou art mindful\nof him; or the Son of Man that thou\nvouchsafest to visit him?_ Psalms vi.\n\nWhat hath man deserved, that thou shouldst\ngive him thy grace?\n\nLord what cause have I to complain if thou\nforsake me? Or what can I justly alledge, if\nthou refuse to grant my petition?\n\nThis, indeed, I may truly think and say:\nLord, _I am nothing, I can do nothing, I\nhave nothing of myself that is good;_ but\nI fail and am defective in all things, and\never tend to _nothing;_\n\nAnd unless I am supported and interiorly\ninstructed by thee, I become quite tepid and\ndissolute.\n\n2. But thou, O Lord, art always the same, and\nendureth for ever; always good, just and\nholy; doing all things well, justly, and\nholily; and disposing them in wisdom.\n\n{243}\n\nBut I, who am more inclined to go back than\nto go forward, continue not always in one\nstate; for seven different seasons are\nchanged over me.\n\nYet it quickly becomes better when it\npleaseth thee, and thou stretchest out thy\nhelping hand: for thou alone, without man's\naid, canst assist me, and so strengthen me,\nthat my countenance shall be no more changed,\nbut my heart shall be converted, and take its\nrest in thee alone.\n\n3. Wherefore if I did but well know how to\ncast away from me all human comfort, either\nfor the sake of devotion, or through the\nnecessity of seeking thee, because there is\nno man that can comfort me.\n\nThen might I justly depend on thy grace, and\nrejoice in the gift of new consolation.\n\n4. Thanks be to thee, from whom all proceeds\nas often as it goes well with me.\n\nBut, for my part, I am but mere vanity, and\nnothing in thy sight; an unconstant and weak\nman.\n\nWhat have I then to glory in? or why do I\ndesire to be esteemed?\n\n{244}\n\nIs it not for nothing? And this is most vain.\n\nTruly, vain-glory is an evil plague, a very\ngreat vanity; because it draws us away from\ntrue glory, and robs us of heavenly grace.\n\nFor whilst a man takes a complacence in\nhimself, he displeaseth thee; whilst he gapes\nafter the praises of men, he is deprived of\ntrue virtues.\n\n5. But true glory and holy joy is to glory in\nthee, and not in one's self; to rejoice in\nthy name, and not to be delighted in one's\nown virtue, nor in any creature, save only\nfor thy sake.\n\nLet thy name be praised, not mine: let thy\nwork be extolled, not mine: let thy holy name\nbe blessed, but to me let nothing be\nattributed of the praises of men.\n\nThou art my glory, thou art the joy of my\nheart:\n\nIn thee will I glory and rejoice all the day;\nbut _for myself I will glory in nothing but\nin my infirmities_.\n\n6. Let the Jews seek the glory which one man\nreceives from another: I will seek that which\nis from God alone.\n\n{245}\n\nAll human glory, all temporal honour, all\nworldly grandeur, compared to thy eternal\nglory, is but vanity and foolishness.\n\nO my truth, and my mercy, my God, O blessed\nTrinity, to thee alone be all praise, honour,\npower, and glory, for endless ages of ages.\n\n\n  Chap. XLI.--_Of the contempt of all\n  temporal honour._\n\n1. My Son, take it not to heart, if thou\nseest others honoured and advanced, and\nthyself despised and debased.\n\nLift up thy heart to me in heaven, and thou\nwilt not be concerned at thy being contemned\nby men upon earth.\n\n2. Lord, we are in blindness, and are quickly\nseduced by vanity. If I look well into\nmyself, never was any injury done me by any\ncreature; and therefore I cannot justly\ncomplain of thee.\n\nFor, because I have often and grievously\nsinned against thee, all creatures have\nreason to take up arms against me.\n\n{246}\n\nTo me therefore confusion and contempt is\njustly due, but to thee praise, honour, and\nglory.\n\nAnd unless I put myself in this disposition,\nto be willing to be despised and forsaken of\nall creatures, and to be esteemed nothing at\nall, I cannot arrive at inward peace and\nstrength, nor be spiritually enlightened, nor\nfully united to thee.\n\n\n  Chap. XLII.--_That our peace is not to be\n  placed in men._\n\n1. Son, if thou placest thy peace with any\nperson, for the sake of thy contentment in\nhis company, thou shall be unsettled and\nentangled:\n\nBut if thou hast recourse to the everliving\nand subsisting Truth, thou shalt not be\ngrieved when a friend departs or dies.\n\nIn _me_ the love of thy friend must\nstand; and for _me_ is he to be loved,\nwhoever he be, who appears to thee good, and\nis very dear to thee in this life.\n\n{247}\n\nWithout _me_ no friendship is of any\nstrength, nor will be durable; nor is that\nlove true and pure of which I am not the\nauthor.\n\nThou oughtest to be so far mortified to such\naffections of persons beloved, as to wish\n(for as much as appertains to thee) to be\nwithout any company of man.\n\nBy so much the more does a man draw nigh to\nGod, by how much the farther he withdraws\nhimself from all earthly comfort.\n\nSo much the higher he ascends into God, by\nhow much the lower he descends into himself,\nand by how much the meaner he esteems\nhimself.\n\n2. But he that attributes any thing of good\nto himself, stops the grace of God from\ncoming into him; for the grace of the Holy\nGhost ever seeks an humble heart.\n\nIf thou couldst perfectly annihilate thyself,\nand cast out from thyself all created love,\nthen should I flow into thee with abundance\nof grace.\n\nWhen thou lookest towards creatures, the\nsight of the Creator is withdrawn from thee.\n\n{248}\n\nLearn for the Creator's sake, to overcome\nthyself in all things; and then thou shalt be\nable to attain to the knowledge of God.\n\nHow little soever it be, if a thing be\ninordinately loved and regarded, it keeps us\nback from the Sovereign Good, and corrupts\nthe soul.\n\n\n  Chap. XLIII.--_Against vain and worldly\n  learning_.\n\n1. Son, be not moved with the fine and quaint\nsayings of men: _For the kingdom of God\nconsists not in talk, but in virtue_.\n\nAttend to my words, which inflame the heart,\nand enlighten the mind: which excite to\ncompunction, and afford manifold\nconsolations.\n\nNever read any thing that thou may appear\nmore learned or more wise.\n\nStudy therefore to mortify thy vices, for\nthis will avail thee more than the knowledge\nof many hard questions.\n\n2. When thou shalt have read, and shalt know\nmany things, thou must always return to one\nbeginning.\n\n{249}\n\nI am he that teacheth man knowledge, and I\ngive a more clear understanding to little\nones than can be taught by man.\n\nHe to whom I speak will quickly be wise, and\nwill make great progress in spirit.\n\nWo to them that enquire of men after many\ncurious things, and are little curious of the\nway to serve me.\n\nThe time will come, when Christ, the Master\nof masters, the Lord of angels, shall appeal,\nto hear the lessons of all men; that is, to\nexamine the consciences of every one.\n\nAnd then he will search Jerusalem with\ncandles, and the hidden things of darkness\nshall be brought to light, and the arguments\nof tongues shall be silent.\n\n3. I am he that in an instant elevates an\nhumble mind, to comprehend more reasons of\nthe _eternal truth_ than could be got by\nten years study in the schools.\n\n{250}\n\nI teach without noise of words, without\nconfusion of opinions, without ambition of\nhonour, without contention of arguments.\n\nI teach to despise all earthly things, to\nloathe things present, to seek things\neternal, to relish things eternal, to fly\nhonours, to endure scandals, to repose all\nhope in me, to desire nothing out of me, and\nabove all things ardently to love me.\n\n4. For a certain person, by loving me,\nentirely learned divine things, and spoke\nwonders.\n\nHe profited more by forsaking all things,\nthan by studying subtleties.\n\nBut to some I speak things common, to others\nthings more particular; to some I sweetly\nappear in signs and figures; to others in\ngreat light I reveal mysteries.\n\nThe voice of the books is the same, but it\nteacheth not all men alike; because I within\nam the teacher of truth, the searcher of\nhearts, the understander of thoughts, the\npromoter of actions; distributing to every\none as I judge fitting.\n\n{251}\n\n  Chap. XLIV.--_Of not drawing to ourselves\n  exterior things_.\n\n1. Son, in many things it behoveth thee to be\nignorant and to esteem thyself as one dead\nupon earth, and as one to whom the whole\nworld is crucified.\n\nMany things also must you pass by with a deaf\near, and think rather of those things that\nappertain to thy peace.\n\nIt is more profitable to turn away thy eyes\nfrom such things as displease thee, and to\nleave to every one his own way of thinking,\nthan to give way to contentious discourses.\n\nIf thou standeth well with God, and lookest\nat his judgment, thou wilt more easily bear\nto see thyself overcome.\n\n2. O Lord, to what are we come? Behold a\ntemporal loss is greatly bewailed, for a\nsmall gain men labour and toil; but the loss\nof the soul is little thought on, and hardly\never returns to mind.\n\n{252}\n\nThat which is of little or no profit takes up\nour thoughts; and that which is above all\nthings necessary is negligently passed over:\nfor the whole man sinks down into outward\nthings; and unless he quickly recovers\nhimself, he willingly continues immersed in\nthem.\n\n\n  Chap. XLV.--_That credit is not to be\n  given to all men; and that men are prone to\n  offend in words_.\n\n1. _Grant me help, O Lord, in my\ntribulation, for vain is the aid of man_.\nPsalms lix.\n\n  [USCCB: Psalms lx. 13.]\n\nHow often have I not found faith there, where\nI thought I might depend upon it?\n\nAnd how often have I found it where I did not\nexpect it?\n\nVain therefore is all hope in men; but the\nsafety of the Just is in thee, O Lord.\n\nBlessed be thou, O Lord my God, in all things\nthat befal us.\n\nWe are weak and unsettled, we are quickly\ndeceived and changed.\n\n{253}\n\n2. Who is the man that is able to keep\nhimself so warily, and with so much\ncircumspection in all things, as not to fall\nsometimes into some deceit or perplexity?\n\nBut he that trusts in thee, O Lord, and seeks\nthee with a simple heart, does not so easily\nfall;\n\nAnd if he lights into some tribulation, in\nwhat manner soever he may be entangled\ntherewith, he will quickly be rescued or\ncomforted by thee; for thou wilt not forsake\nforever him that trusts in thee.\n\nA trusty friend is rarely to be found, that\ncontinues faithful in all the distresses of\nhis friend.\n\nThou, O Lord, thou alone art most faithful in\nall things, and besides thee there is no\nother such.\n\n3. Oh! how wise was that holy soul that said,\n_My mind is strongly settled and grounded\nupon Christ_. St. Agatha.\n\nIf it were so with me, the fear of man would\nnot so easily give me trouble, nor flying\nwords move me.\n\nWho can foresee all things, or who is able to\nprovide against all future evils?\n\n{254}\n\nIf things foreseen do yet often hurt us, how\ncan things unlooked for fail of wounding us\ngrievously?\n\nBut why did I not provide better for myself,\nmiserable wretch as I am? Why also have I so\neasily given credit to others?\n\nBut we are men, and are but frail men, though\nby many we are reputed and called angels.\n\nTo whom shall I give credit, O Lord? to whom\nbut thee? Thou art the truth, which neither\ncanst deceive nor be deceived.\n\nAnd on the other side, _Every man is a\nliar_, (Psalms cxi.) infirm, unstable, and\nsubject to fail, especially in words; so that\nwe ought not readily to believe even that\nwhich in appearance seems to sound well.\n\n4. How wisely didst thou forewarn us to take\nheed of men, (_Matthew_. x. 17.) and\nthat man's enemies are those of his own\nhousehold. (_Matthew_. x. 36.) And that\nwe are not to believe, if any one should say,\n_Behold here, or behold there_. Matthew\nxxiv.\n\n{255}\n\nI have been taught to my cost, and I wish it\nmay serve to make me more cautious, and not\nto increase my folly.\n\nBe wary, saith one, be wary, keep in thyself\nwhat I tell thee: and whilst I hold my peace,\nand believe the matter to be secret, he\nhimself cannot keep the secret which he\ndesired me to keep, but presently discovers\nboth me and himself, and goes his way.\n\nFrom such tales and such unwary people defend\nme, O Lord, that I may not fall into their\nhands, nor ever commit the like.\n\nGive to my mouth truth and constancy in my\nwords, and remove far from me a crafty\ntongue.\n\nWhat I am not willing to suffer, I ought by\nall means to shun.\n\n5. O how good a thing and how peaceable it is\nto be silent of others, nor to believe all\nthat is said, nor easily to report what one\nhas heard; to lay one's self open to few;\nalways to seek thee the Beholder of the\nHeart; and not to be carried about with every\nwind of words; but to wish that all things\nboth within and without us may go according\nto the pleasure of thy will!\n\n{256}\n\nHow secure it is for the keeping of heavenly\ngrace, to fly the sight of men, and not to\nseek those things that seem to cause\nadmiration abroad; but with all diligence to\nfollow that which brings amendment of life\nand fervour!\n\nTo how many hath it been hurtful to have\ntheir virtue known, and over-hastily praised?\nHow profitable indeed hath grace been kept\nwith silence in this frail life, which is all\nbut a temptation and a warfare?\n\n\n  Chap. XLVI.--_Of having confidence in\n  God, when words arise against us_.\n\n1. Son, stand firm, and trust in me; for what\nare words but words? they fly through the\nair, but hurt not a stone.\n\nIf thou art guilty, think that thou wilt\nwillingly amend thyself.\n\nIf thy conscience accuse thee not, think that\nthou wilt willingly suffer this for God's\nsake.\n\n{257}\n\nIt is a small matter that thou shouldst\nsometimes bear with words, if thou hast not\nas yet the courage to endure hard stripes.\n\nAnd why do such small things go to thy heart;\nbut because thou art yet carnal, and\nregardest man more than thou oughtest?\n\nFor because thou art afraid of being\ndespised, thou art not willing to be\nreprehended for thy faults, and seekest to\nshelter thyself in excuses.\n\n2. But look better into thyself, and thou\nshalt find that the world is still living in\nthee, and a vain desire of pleasing men:\n\nFor when thou art unwilling to be humbled and\nconfounded for thy defects, it is plain\nindeed that thou art not truly humble, nor\ntruly dead to the world, nor the world\ncrucified to thee.\n\nBut give ear to my word, and thou shalt not\nvalue ten thousand words of men.\n\nBehold, if all should be said against thee,\nwhich the malice of men can invent, what hurt\ncould it do thee, if thou wouldst let it\npass, and make no reckoning of it? Could it\neven so much as pluck one hair away from\nthee?\n\n{258}\n\n3. But he who has not his heart\n_within_, nor God before his eyes, is\neasily moved with a word of dispraise:\n\nWhereas he that trusts in me, and desires not\nto stand by his own judgment, will be free\nfrom the fear of men.\n\nFor I am the judge and discerner of all\nsecrets; I know how the matter passed; I know\nboth him that offers the injury, and him that\nsuffers it.\n\nFrom me this word went forth; by my\npermission it happened, _that out of many\nhearts thoughts may be revealed_. Luke ii.\n\nI shall judge the guilty and the innocent;\nbut by a secret judgment I would beforehand\ntry them both.\n\n4. The testimony of men oftentimes deceives:\nmy judgment is true, it shall stand and not\nbe overthrown.\n\nIt is hidden for the most part, and to few\nlaid open in every thing; yet it never errs,\nnor can it err, though to the eyes of fools\nit seems not right.\n\n{259}\n\nTo me therefore must thou run in every\njudgment, and not depend upon thy own will.\n\n_For the just man will not be troubled\nwhatever happens to him from God_.\nProverbs xii.\n\nAnd if any thing be wrongfully pronounced\nagainst him, he will not much care; neither\nwill he vainly rejoice, if by others he be\nreasonably excused; for he considers that\n_I am he that searcheth the heart and the\nreins_, (Apoc. ii.) who judge not\naccording to the face, nor according to human\nappearance;\n\n  [USCCB: Revelation 3:23, \"...I am the\n  searcher of hearts and _minds_...\".]\n\nFor oftentimes that is found blameworthy in\nmy eyes, which in the judgment of men is\nesteemed commendable.\n\n5. O Lord God, the best judge, strong and\npatient, who knowest the frailty and\nperverseness of men, be thou my strength, and\nall my confidence, for my own conscience\nsufficeth me not.\n\nThou knowest that which I know not; and\ntherefore in every reprehension I ought to\nhumble myself, and bear it with meekness.\n\n{260}\n\nPardon me, I beseech thee in thy mercy, as\noften as I have not done thus, and give me\nagain the grace to suffer still more.\n\nFor better to me is thy great mercy, for the\nobtaining of pardon, than the justice which I\nimagine in myself for the defence of my\nhidden conscience.\n\nAlthough my conscience accuse me not, yet I\ncannot hereby justify myself; for setting thy\nmercy aside, _no man living shall be\njustified in thy sight_. Psalms cxlii.\n\n  [USCCB: Psalms cxliii.]\n\n\n  Chap. XLVII.--_That all grievious things\n  are to be endured for life everlasting._\n\n\n1. Son, be not dismayed with the labours\nwhich thou hast undertaken for me; neither\nlet the tribulations which befal thee quite\ncast thee down; but let my promise strengthen\nthee, and comfort thee in all events.\n\nI am sufficient to reward thee beyond all\nmeasure.\n\n{261}\n\nThou shalt not labour here long, nor shalt\nthou be always oppressed with sorrows.\n\nWait a little while, and thou shalt see a\nspeedy end of all thy evils.\n\nThe hour will come when labour and trouble\nshall be no more.\n\nAll is little and short which passeth away\nwith time.\n\n2. Mind what thou art about; labour\nfaithfully in my vineyard; I will be thy\nreward.\n\nWrite, read, sing, sigh, keep silence, pray,\nbear thy crosses manfully: eternal life is\nworthy of all these, and greater combats.\n\n_Peace_ shall come in one day, which is\nknown to the Lord: and it shall not be day,\nnor night, _viz_. such as is at present,\nbut everlasting light, infinite brightness,\nsteadfast peace, and secure rest.\n\nThou shalt not then say, _Who shall deliver\nme from the body of this death_, (Romans\nvii.) nor shalt thou cry out, _Wo to me for\nthat my sojourning is prolonged_. (Psalms\ncxix.) For death shall be no more; but never\nfailing health, no anxiety, but blessed\ndelight, and a society sweet and lovely.\n\n[USCCB: Psalms cxx. 6. \"Too long did I live\namong those who hated peace.\"]\n\n{262}\n\n3. Oh! if thou hadst seen the everlasting\ncrowns of the saints in heaven, and in how\ngreat glory they now triumph, who appeared\ncontemptible heretofore to this world, and in\na manner unworthy even of life, doubtless\nthou wouldst immediately cast thyself down to\nthe very earth, and wouldst rather seek to be\nunder the feet of all, than to have command\nso much as over one.\n\nNeither wouldst thou covet the pleasant days\nof this life, but wouldst rather be glad to\nsuffer tribulation for God's sake, and esteem\nit thy greatest gain to be reputed as nothing\namongst men.\n\n4. Ah! if thou didst but relish these things,\nand didst suffer them to penetrate deeply thy\nheart, how wouldst thou dare so much as once\nto complain!\n\nAre not all painful labours to be endured for\neverlasting life?\n\nIt is no small matter to lose or to gain the\nkingdom of God.\n\n{263}\n\nLift up therefore thy face to heaven. Behold\nI, and all my saints with me, who in this\nworld have had a great conflict, do now\nrejoice, are comforted now, are now secure,\nare now at rest, and for all eternity shall\nabide with me in the kingdom of my Father.\n\n\n  Chap. XLVIII.--_Of the day of eternity,\n  and of the miseries of this life_.\n\n\n1. O Most happy mansion of the city above! O\nmost bright day of eternity, which knows no\nnight, but is always enlightened by the\nSovereign Truth; a day always joyful, always\nsecure, and never changing its state for the\ncontrary!\n\nOh! that this day would shine upon us, and\nall these temporal things would come to an\nend!\n\nIt shines indeed upon the saints, resplendant\nwith everlasting brightness; but to us\npilgrims upon earth it is seen only as afar\noff, and through a glass.\n\n{264}\n\n2. The citizens of heaven know how joyful\nthat day is; but the banished children of Eve\nlament that this our day is bitter and\ntedious.\n\nThe days of this life are short and evil,\nfull of sorrows and miseries: where man is\ndefiled with many sins, is ensnared with many\npassions, attacked with many fears,\ndisquieted with many cares, distracted with\nmany curiosities, entangled with many\nvanities, encompassed with many errors,\nbroken with many labours, troubled with\ntemptations, weakened with delights,\ntormented with want.\n\n3. Oh! when will there be an end of these\nevils? When shall I be set at liberty from\nthe wretched slavery of sin?\n\nWhen, O Lord, shall I be so happy as to think\nof thee alone? When shall I to the full\nrejoice in thee?\n\nWhen shall I be without any impediment in\ntrue liberty, without any trouble of mind or\nbody?\n\nWhen shall I enjoy a solid peace, a peace\nnever to be disturbed and always secure, a\npeace both within and without, a peace every\nwhere firm?\n\n{265}\n\nO good Jesu, when shall I stand to behold\nthee?\n\nWhen shall I contemplate the glory of thy\nkingdom? When wilt thou be _all in all_\nto me? O when shall I be with thee in thy\nkingdom, which thou hast prepared for thy\nBeloved from all eternity?\n\nI am left a poor and banished man, in an\nenemy's country, where there are wars every\nday, and very great misfortunes.\n\n4. Comfort me in my banishment, assuage my\nsorrows; for all my desire is after thee: and\nall that this world offers for my comfort is\nburthensome to me.\n\nI long to enjoy thee intimately, but cannot\nattain to it.\n\nI desire to cleave to heavenly things, but\nthe things of this life and my unmortified\npassions bear me down. I am willing in\n_mind_ to be above all things, but by\nthe flesh am obliged against my will to be\nsubject to them.\n\nThus, unhappy man that I am, I fight with\nmyself, and am become burthensome to myself,\nwhilst the spirit seeks to tend upwards, and\nthe flesh downwards.\n\n{266}\n\n5. Oh! what do I suffer interiorly, whilst in\nmy mind I consider heavenly things, and\npresently a crowd of carnal thoughts offers\nto interrupt my prayer? _O my God, remove\nnot thyself far from me, and depart not in\nthy wrath from thy servant_.\n\n_Dart forth thy lightning, and disperse\nthem: shoot thy arrows_, and let all the\nphantoms of the enemy be put to flight.\n\nGather my senses together to thee; make me\nforget all worldly things; give me the grace\nspeedily to cast away and to despise all\nwicked imaginations.\n\nCome to my aid, O eternal _truth_, that\nno vanity may move me.\n\nCome, heavenly sweetness, and let all\nimpurity fly before thy face.\n\nPardon me also, and mercifully forgive me the\ntimes that I have thought of any thing else\nin prayer besides thee.\n\nFor I confess truly, that I am accustomed to\nbe very much distracted:\n\n{267}\n\nFor oftentimes I am not there, where I am\nbodily standing or sitting, but am rather\nthere where my thoughts carry me.\n\nThere I am, where my thought is: and there\noftentimes is my thought, where that is which\nI love.\n\nThat thing most readily comes to my mind,\nwhich naturally delights me, or which through\ncustom is pleasing to me.\n\n6. For this reason thou, who art the\n_truth_, hast plainly said, _Where thy\ntreasure is, there also is thy heart_.\nMatthew vi.\n\nIf I love heaven, I willingly think of\nheavenly things.\n\nIf I love the world, I rejoice in the\nprosperity of the world, and am troubled at\nits adversity.\n\nIf I love the flesh, my imagination is often\ntaken up with the things of the flesh.\n\nIf I love the spirit, I delight to think of\nspiritual things.\n\nFor whatsoever things I love, of the same I\nwillingly speak and hear, and carry home with\nme the images of them.\n\n{268}\n\nBut blessed is the man, who for thee, O Lord,\nlets go all things created: who offers\nviolence to his nature; and through fervour\nof spirit crucifies the lusts of the flesh:\nthat so his conscience being cleared up, he\nmay offer to thee _pure_ prayer, and may\nbe worthy to be admitted, among the choirs of\nangels, having shut out all things of the\nearth both from without and within.\n\n\n  Chap. XLIX.--_Of the desire of eternal\n  life: and how great things are promised to\n  them that fight_.\n\n1. Son, when thou perceivest a longing after\neternal bliss to be infused into thee from\nabove, and that thou desirest to go out of\nthe dwelling of this body, that thou mayest\ncontemplate my brightness, without any shadow\nof change; dilate thy heart, and with all thy\naffection embrace this holy inspiration.\n\n{269}\n\nReturn very great thanks to the divine\nbounty, which deals so favourably with thee,\nwhich mercifully delivers thee, ardently\nexcites thee, and powerfully raises thee up,\nlest by thy own weight thou fall down to the\nthings of the earth.\n\nFor it is not by thy own thought or\nendeavours that thou attainest to this; but\nonly by the favour of heavenly grace and the\ndivine visit: that so thou mayest advance in\nvirtues, and greater humility, and prepare\nthyself for future conflicts, and labour with\nthe whole affection of thy heart to stick\nclose to me, and serve me with a fervent\nwill.\n\n2. Son, the fire often burns, but the flame\nascends not without smoke:\n\nSo also some people's desires are on fire\nafter heavenly things, and yet they are not\nfree from temptation of fleshly affection:\n\nAnd therefore it is not altogether purely for\nGod's honour that they do what they so\nearnestly request of him.\n\n{270}\n\nSuch also is oftentimes thy desire, which\nthou hast signified to be so strong.\n\nFor that is not pure and perfect, which is\ninfected with self-interest.\n\n4. Ask not what is delightful and commodious\nfor thee, but what is pleasing and honourable\nto me: for if thou judgest rightly, thou\noughtest to follow my appointment rather than\nthy own desire, and to prefer it before all\nthat thou desirest.\n\nI know thy desire, and I have often heard thy\nsighs.\n\nThou wouldst be glad to be at present in the\nliberty of the glory of the children of God:\n\nThou wouldst be pleased to be now at thy\neternal home, and in thy heavenly country\nabounding with joy: but that hour is not yet\ncome; for there is yet another time,\n_viz_. a time of war, a time of labour\nand trial.\n\nThou wishest to be replenished with the\nSovereign Good, but thou canst not at present\nattain to it.\n\nI am [that Sovereign Good] wait for me, saith\nthe Lord, till the kingdom of God comes.\n\n{271}\n\n4. Thou must yet be tried upon earth, and\nexercised in many things.\n\nConsolation shall sometimes be given thee;\nbut to be fully satisfied shall not be\ngranted thee.\n\nTake courage therefore, and be valiant as\nwell in doing as in suffering things\nrepugnant to nature.\n\nThou must put on the new man, and be changed\ninto another man.\n\nThou must oftentimes do that which is against\nthy inclination, and let alone that which\nthou art inclined to:\n\nThat which is pleasing to others shall go\nforward, that which thou wouldst have shall\nnot succeed:\n\nThat which others say, shall be hearkened to;\nwhat thou sayest shall not be regarded:\n\nOthers shall ask, and shall receive; thou\nshalt ask, and not obtain.\n\n5. Others shall be great in the esteem of\nmen; but of thee no notice shall be taken.\n\nTo others this or that shall be committed;\nbut thou shalt be accounted fit for nothing.\n\nAt this nature will sometimes repine, and it\nwill be no small matter if thou bear it with\nsilence.\n\n{272}\n\nIn these and many such like things, the\nfaithful servant of the Lord is used to be\ntried, how far he can renounce himself, and\nbreak himself in all things.\n\nThere is scarce any one thing in which thou\nstandest so much in need of mortifying\nthyself, as in seeing and suffering the\nthings that are repugnant to thy will; and\nespecially when that is commanded which seems\nto thee incongruous and to little purpose.\n\nAnd because being under authority thou darest\nnot resist the higher power, therefore thou\nart apt to think it hard to walk at the beck\nof another, and wholly to give up thy own\nsentiment.\n\n6. But consider, Son, the fruit of these\nlabours, how quickly they will end, and their\nexceeding great reward; and thou wilt not be\ntroubled at them, but strongly comforted in\nthy sufferings.\n\n{273}\n\nFor in regard of the little of thy will,\nwhich thou now willingly forsakest, thou\nshalt for ever have thy will in heaven.\n\nFor there thou shalt find all that thou\nwillest, all that thou canst desire.\n\nThere thou shalt enjoy all good without fear\nof ever losing it.\n\nThere thy will being always one with mine,\nshall desire nothing foreign or private.\n\nThere no one shall resist thee, no man shall\ncomplain of thee, no man shall hinder thee,\nnothing shall stand in thy way: but all that\nthou desirest shall be there together\npresent, and shall replenish thy whole\naffection, and shall satiate it to the full.\n\nThere I will give thee glory for the affronts\nwhich thou hast suffered; a garment of praise\nfor thy sorrow; and for thy having been\nseated here in the lowest place, a royal\nthrone for all eternity.\n\nThere will the fruit of obedience appear,\nthere will the labour of penance rejoice, and\nhumble subjection shall be gloriously\ncrowned.\n\n{274}\n\n7. Bow down thyself then humbly at present\nunder the hands of all; and heed not who it\nwas that has said or commanded this;\n\nBut let it be thy great care, that whether\nthy superior or inferior, or equal, desire\nany thing of thee, or hint at any thing, thou\ntake all in good part, and labour with a\nsincere will to perform it.\n\nLet one man seek this, another that; let this\nman glory in this thing, another in that, and\nbe praised a thousand thousand times: but\nthou, for thy part, rejoice neither in this\nnor in that, but in the contempt of thyself,\nand in my good pleasure and honour alone.\n\nThis is what thou oughtest to wish, that\nwhether in life, or in death, God may be\nalways glorified in thee.\n\n\n  Chap. L.--_How a desolate person ought to\n  offer himself into the hands of God_.\n\n1. O Lord God, O Holy Father, be thou now and\nfor ever blessed, for as thou wilt, so it has\nhappened; and what thou dost is always good.\n\n{275}\n\nLet thy servant rejoice in thee, not in\nhimself, nor in any other; for thou alone art\ntrue joy, thou my hope, and my crown; thou my\ngladness, and my honour, O Lord.\n\nWhat hath thy servant but what he hath\nreceived from thee, and this without any\nmerit on his side? All things are thine which\nthou hast given, and which thou hast made.\n\n_I am poor, and in my labours from my\nyouth;_ and my soul is grieved even unto\ntears sometimes; and sometimes is disturbed\nwithin herself by reason of the passions\nwhich encompass her.\n\n2. I long for the joy of peace, I beg for the\npeace of thy children, who are fed by thee in\nthe light of thy consolation.\n\nIf thou givest peace, if thou infusest holy\njoy, the soul of thy servant shall be full of\nmelody, and devout in thy praise.\n\n{276}\n\nBut if thou withdraw thyself, as thou art\nvery often accustomed to do, he will not be\nable to run in the way of thy commandments;\nbut rather must bow down his knees, and knock\nhis breast, because it is not with him, as it\nwas yesterday and the day before, when thy\nlamp shined over his head, and he was covered\nunder the shadow of thy wings from temptation\nrushing in upon him.\n\n3. O just Father, holy, and always to be\npraised, the hour is come for thy servant to\nbe tried.\n\nO Father, worthy of all love, it is fitting\nthat thy servant should at this hour suffer\nsomething for thee.\n\nO Father, always to be honoured, the hour is\ncome, when thou didst foresee from all\neternity, that thy servant for the short time\nshould be oppressed _without_, but\nalways live _within_ to thee; that he\nshould be a little slighted, and humbled, and\nshould fall in the sight of men; that he\nshould be severely afflicted with sufferings\nand diseases; that so he may rise again with\nthee in the dawning of a new light, and be\nglorified in heaven.\n\n{277}\n\nO holy Father, thou hast so appointed, and\nsuch is thy will; and that has come to pass\nwhich thou hast ordered.\n\n4. For this is a favour to thy friend, that\nhe should suffer and be afflicted in this\nworld for the love of thee; how often soever,\nand by whomsoever thou permittest it to fall\nupon him.\n\nWithout thy counsel and providence, and\nwithout cause nothing is done upon earth.\n\n_It is good for me, O Lord, that thou hast\nhumbled me, that I may learn thy\njustifications_, (Psalms cxviii.) and cast\naway from me all pride of heart and\npresumption.\n\n[USCCB: Psalms cxix. 71. \"It was good for me\nto be afflicted, in order to learn your\nlaws.\"]\n\nIt is advantageous for me that shame has\ncovered my face, that I may rather seek my\ncomfort from thee, than from men.\n\nI have also learned hereby to fear thy\nimpenetrable judgment, who afflicting the\njust together with the wicked, but not\nwithout equity and justice.\n\n{278}\n\n5. Thanks be to thee, that thou hast not\nspared me in my evils, but hast bruised me\nwith bitter stripes, inflicting pains, and\nsending distress both within and without.\n\nAnd of all things under heaven, there is none\ncan comfort me but thou, O Lord my God, the\nheavenly physician of souls, _who woundest\nand healest, bringest down to hell, and\nleadest back again_.\n\nThy discipline is on me, and thy rod shall\ninstruct me.\n\n6. Behold, dear Father, I am in thy hands, I\nbow myself down under the rod of thy\ncorrection.\n\nStrike thou my back and my neck, that I may\nbend my crookedness to thy will:\n\nMake me a pious and humble disciple of thine,\nas thou art wont well to do, that I may walk\nat thy beck at all times.\n\nTo thee I commit myself and all that is mine,\nto be corrected by thee: it is better to be\nchastised here than hereafter.\n\nThou knowest all and every thing, and there\nis nothing in man's conscience hidden from\nthee.\n\n{279}\n\nThou knowest things to come, before they are\ndone; and thou hast no need to be taught or\nadmonished by any one of these things that\npass upon earth.\n\nThou knowest what is expedient for my\nprogress, and how serviceable tribulation is\nto rub away the rust of sin.\n\nDo with me according to thy good pleasure, it\nis what I desire, and despise not my sinful\nlife, to no one better or more clearly known\nthan to thyself alone.\n\n7. Grant, O Lord, that I may know what I\nought to know; that I may love what I ought\nto love; that I may praise that which is most\npleasing to thee; that I may esteem that\nwhich is valuable in thy sight; that I may\ndespise that which is despicable in thy eyes.\n\nSuffer me not to judge according to the sight\nof the outward eye, nor to give sentence\naccording to the hearing of the ears of men\nthat know not what they are about: but to\ndetermine both of visible and spiritual\nmatters with _true_ judgment, and above\nall things ever to seek thy good-will and\npleasure.\n\n{280}\n\n8. The sentiments of men are often wrong in\ntheir judgments; and the lovers of this world\nare deceived in loving visible things alone;\n\nWhat is a man the better for being reputed\ngreater by man?\n\nOne deceitful man deceives another; the vain\ndeceives the vain, the blind deceives the\nblind, the weak the weak, whilst he extols\nhim;\n\nAnd in truth doth rather confound him whilst\nhe vainly praiseth him: for how much each one\nis in thy eyes, so much is he, and no more,\nsaith the humble St. Francis.\n\n\n  Chap. LI.--_That we must practise\n  ourselves in humble works, when we cannot\n  attain to high things_.\n\n\n1. Son, thou must not always continue in the\nmost fervent desire of virtues, nor stand in\nthe highest degree of contemplation; but it\nmust needs be that thou sometimes descend to\nlower things, by reason of original\ncorruption; and that thou bear the burden of\nthis corruptible life, even against thy will,\nand with irksomeness.\n\n{281}\n\nAs long as thou carriest about with thee thy\nmortal body, thou shalt feel trouble and\nheaviness of heart.\n\nThou oughtest therefore, as long as thou art\nin the flesh, oftentimes to bewail the burden\nof the flesh; for that thou canst not without\nintermission be employed in spiritual\nexercises and divine contemplation.\n\n2. At these times it is expedient for thee to\nfly to humble and exterior works, and to\nrecreate thyself in good actions; to look for\nmy coming and heavenly visitation with an\nassured hope; to bear with patience thy\nbanishment, and the aridity of thy mind, till\nthou be visited again by me, and delivered\nfrom all anguish.\n\nFor I will make thee forget thy pains, and\nenjoy eternal rest.\n\nI will lay open before thee the pleasant\nfields of the scriptures, that thy heart\nbeing dilated, thou mayest begin to run the\nway of my commandments.\n\n{282}\n\nAnd that thou shalt say, _the sufferings of\nthis time have no proportion with the future\nglory, which shall be revealed in us_.\nRomans viii.\n\n\n  Chap. LII.--_That a man ought not to\n  esteem himself worthy of consolation; but\n  rather guilty of stripes._\n\n1. Lord, I am not worthy of thy consolation,\nor any spiritual visitation; and therefore\nthou dealest justly with me, when thou\nleavest me poor and desolate.\n\nFor if I could shed tears like a sea, yet\nshould I not be worthy of thy comfort;\n\nSince I have deserved nothing but stripes and\npunishments, because I have grievously and\noften offended thee, and in very many things\nsinned against thee.\n\nTherefore according to all just reason I have\nnot deserved the least of thy comforts.\n\n{283}\n\nBut thou, who art a good and merciful God,\nwho wilt not have thy works perish, to shew\nthe riches of thy goodness towards the\nvessels of mercy, vouchsafest beyond all his\ndeserts to comfort thy servant above human\nmeasure; for thy consolations are not like\nthe consolations of men.\n\n2. What have I done, O Lord, that thou\nshouldst impart any heavenly comfort to me?\n\nI can remember nothing of good that ever I\nhave done; but that I was always prone to\nvice, and sluggish to amendment.\n\nIt is the truth, and I cannot deny it. If I\nshould say otherwise, thou wouldst stand\nagainst me, and there would be none to defend\nme.\n\nWhat have I deserved for my sins but hell and\neverlasting fire?\n\nIn truth, I confess I am worthy of all scorn\nand contempt; neither is it fitting that I\nshould be named among thy devout servants.\nAnd though it goes against me to hear this,\nyet for truth's sake I will condemn my sins\nagainst myself, that so I may the easier\nobtain thy mercy.\n\n{284}\n\n3. What shall I say, who am guilty, and full\nof all confusion?\n\nI have not the face to say any thing but this\none word, I have sinned, O Lord, I have\nsinned; have mercy on me, and pardon me.\n\n_Suffer me a little, that I may mourn out\nmy grief, before I go to the darksome land\nthat is covered with the dismal shade of\ndeath_. Job x.\n\nWhat dost thou chiefly require of a guilty\nand wretched sinner, but that he should\nheartily repent, and humble himself for his\nsins.\n\nIn true contrition and humility of heart is\nbrought forth hope of forgiveness; a troubled\nconscience is reconciled; grace that was lost\nis recovered; a man is secured from the wrath\nto come, and God meets the penitent soul in\nthe holy kiss of peace.\n\n4. Humble contrition for sins is an\nacceptable sacrifice to thee, O Lord; of far\nsweeter odour in thy sight than the burning\nof frankincense.\n\n{285}\n\nThis is also that pleasing ointment which\nthou wouldst have to be poured upon thy\nsacred feet: _for thou never yet hast\ndespised a contrite and humble heart_.\nPsalms l.\n\n  [USCCB: Psalms li. 19. \"...God, do not\n  spurn a broken, humbled heart.\" ]\n\nHere is a sure place of refuge from the face\nof the wrath of the enemy: here whatever has\nbeen elsewhere contracted of uncleanness is\namended and washed away.\n\n\n  Chap. LIII.--_That the grace of God is\n  not communicated to the earthly minded_.\n\n\n\n1. Son, my grace is precious; it suffers not\nitself to be mingled with external things, or\nearthly consolations.\n\nThou must therefore cast away all impediments\nof grace, if thou desire to have it infused\ninto thee.\n\nChoose a secret place to thyself; love to\ndwell with thyself alone; seek not to be\ntalking with any one; but rather pour forth\ndevout prayers to God, that thou mayest keep\nthy mind in compunction, and thy conscience\nclean.\n\n{286}\n\nEsteem the whole world as nothing: prefer the\nattendance on God before all external things:\n\nFor thou canst not both attend to me, and at\nthe same time delight thyself in transitory\nthings.\n\nThou must be sequestered from thy\nacquaintance, and from those that are dear to\nthee, and keep thy mind disengaged from all\ntemporal comfort.\n\nSo the blessed apostle Peter beseeches the\nfaithful of Christ to keep themselves _as\nstrangers and pilgrims in this world_. 1\nPeter ii.\n\n2. Oh! how great confidence shall he have at\nthe hour of his death, who is not detained by\nan affection to any thing in the world?\n\nBut an infirm soul is not yet capable of\nhaving a heart thus perfectly disengaged from\nall things; neither doth the sensual man\nunderstand the liberty of an internal man.\n\nBut if he will be _spiritual_ indeed, he\nmust renounce as well those that are near\nhim, as those that are afar off; and beware\nof none more than of himself.\n\n{287}\n\nIf thou perfectly overcome thyself, thou\nshalt with more ease subdue all things else.\n\nThe perfect victory is to triumph over one's\nself.\n\nFor he that keeps himself in subjection, so\nthat his sensuality is ever subject to\nreason, and reason in all things obedient to\nme, he is indeed a conqueror of himself, and\nLord of all the world.\n\n3. If thou desire to mount thus high, thou\nmust begin manfully, and set the axe to the\nroot, that thou mayest root out and destroy\nthy secret inordinate inclination to thyself,\nand to all selfish and earthly goods.\n\nThis vice, by which a man inordinately loves\nhimself, is at the bottom of all that which\nis to be rooted out and overcome in us; which\nevil being once conquered and brought under,\na great peace and tranquillity will presently\nensue.\n\nBut because there are few that labour to die\nperfectly to themselves, and that fully tend\nbeyond themselves; therefore do they remain\nentangled in themselves, nor can they be\nelevated in spirit above themselves.\n\n{288}\n\nBut he that desires to walk freely with me,\nmust mortify all his wicked and irregular\naffections, and must not cleave to any thing\ncreated with any concupiscence or private\nlove.\n\n\n  Chap. LIV.--_Of the different motions of\n  nature and grace_.\n\n\n\n1. Son, observe diligently the motions of\n_nature_ and _grace_; for they move\nvery opposite ways, and very subtilly; and\ncan hardly be distinguished but by a\nspiritual man, and one that is internally\nilluminated.\n\nAll men indeed aim at _good_, and\npretend to something of good in what they do\nand say; therefore, under the appearance of\ngood many are deceived.\n\n2. _Nature_ is crafty, and draws away\nmany, ensnares them and deceives them, and\nalways intends herself for her end:\n\n{289}\n\nBut _grace_ walks with simplicity,\ndeclines from all shew of evil, offers no\ndeceits, and does all things purely for God,\nin whom also she rests, as in her last end.\n\n3. _Nature_ is not willing to be\nmortified, or to be restrained, or to be\novercome, or to be subject; neither will she\nof her own accord be brought under:\n\nBut _grace_ studies the mortification of\nher own self, resists sensuality, seeks to be\nsubject, covets to be overcome, aims not at\nfollowing her own liberty, loves to be kept\nunder discipline, and desires not to have the\ncommand over any one; but under God ever to\nlive, stand, and be; and for God's sake is\never ready humbly to bow down herself under\nall human creatures.\n\n4. _Nature_ labours for her own\ninterest, and considers what gain she may\nreap from another:\n\nBut _grace_ considers not what may be\nadvantageous and profitable to herself; but\nrather what may be profitable to many.\n\n5. _Nature_ willingly receives honour\nand respect:\n\n{290}\n\nBut _grace_ faithfully attributes all\nhonour and glory to God.\n\n6. _Nature_ is afraid of being put to\nshame and despised:\n\nBut _grace_ is glad to suffer reproach\nfor the name of Jesus.\n\n7. _Nature_ loves idleness and bodily\nrest:\n\nBut _grace_ cannot be idle, and\nwillingly embraces labour.\n\n8. _Nature_ seeks to have things that\nare curious and fine, and does not care for\nthings that are cheap and coarse:\n\nBut _grace_ is pleased with that which\nis plain and humble, rejects not coarse\nthings, nor refuses to be clad in old\nclothes.\n\n9. _Nature_ has regard to temporal\nthings, rejoices at earthly gain, is troubled\nat losses, and is provoked at every slight\ninjurious word:\n\nBut _grace_ attends to things eternal,\nand cleaves not to those which pass with\ntime; neither is she disturbed at the loss of\nthings, nor exasperated with hard words; for\nshe places her treasure and her joy in\nheaven, where nothing is lost.\n\n{291}\n\n10. _Nature_ is covetous, and is more\nwilling to take than to give; and loves to\nhave things to herself:\n\nBut _grace_ is bountiful and\nopen-hearted, avoids selfishness, is\ncontented with little, and judges it _more\nhappy to give than to receive_. Acts xx.\n\n11. _Nature_ inclines to creatures, to\nher own flesh, to vanities, and to gadding\nabroad:\n\nBut _grace_ draws to God, and virtues;\nrenounces creatures, flies the world, hates\nthe desires of the flesh, restrains wandering\nabout, and is ashamed to appear in public.\n\n12. _Nature_ willingly receives exterior\ncomfort: in which she may be sensibly\ndelighted:\n\nBut _grace_ seeks to be comforted in God\nalone, and beyond all things visible to be\ndelighted in the Sovereign Good.\n\n13. _Nature_ doth all for her own lucre\nand interest; she can do nothing\n_gratis_, but hopes to gain sometime\nequal, or better, or praise or favour for her\ngood deeds; and covets to have her actions\nand gifts much valued:\n\n{292}\n\nBut _grace_ seeks nothing temporal; nor\nrequires any other recompence but God alone\nfor her reward; nor desires any more of the\nnecessaries of this life than may be\nserviceable for the obtaining of a happy\neternity.\n\n14. _Nature_ rejoices in a multitude of\nfriends and kindred; she glories in the\nnobility of her stock and descent; she fawns\non them that are in power, flatters the rich,\nand applauds such as are like herself:\n\nBut _grace_ loves even her enemies, and\nis not puffed up with having a great many\nfriends, nor has any value for family or\nbirth, unless when joined with greater\nvirtue; she rather favours the poor than the\nrich; she has more compassion for the\ninnocent than the powerful; she rejoices with\nhim that loves the truth, and not with the\ndeceitful; she ever exhorts the good to be\nzealous for better gifts, and to become like\nto the Son of God by the exercise of virtues.\n\n{293}\n\n15. _Nature_ easily complains of want,\nand of trouble:\n\nBut _grace_ bears poverty with\nconstancy.\n\n16. _Nature_ turns all things to\nherself, and for herself she labours and\ndisputes:\n\nBut _grace_ refers all things to God,\nfrom whom all originally proceed; she\nattributes no good to herself, nor does she\narrogantly presume of herself; she does not\ncontend, nor prefer her own opinion to\nothers; but in every sense and understanding\nshe submits herself to the Eternal Wisdom,\nand to the divine examination.\n\n17. _Nature_ covets to know secrets, and\nto hear news; is willing to appear abroad,\nand to have the experience of many things by\nthe senses; desires to be taken notice of,\nand to do such things as may procure praise\nand admiration:\n\nBut _grace_ cares not for the hearing of\nnews or curious things, because all this\nsprings from the old corruption, since\nnothing is new or lasting upon earth:\n\n{294}\n\nShe teaches therefore to restrain the senses,\nto avoid vain complacence and ostentation,\nhumbly to hide those things which are worthy\nof praise and admiration; and from every\nthing, and in every knowledge, to seek the\nfruit of spiritual profit, and the praise and\nhonour of God:\n\nShe desires not to have herself, or what\nbelongs to her, extolled; but wishes that God\nmay be blessed in his gifts, who bestows all\nout of mere love.\n\n18. This _grace_ is a supernatural\nlight, and a certain special gift of God, and\nthe proper mark of the elect, and pledge of\neternal salvation, which elevates a man from\nthe things of the earth to the love of\nheavenly things, and of carnal makes him\nspiritual:\n\nBy how much therefore the more _nature_\nis kept down and subdued, with so much the\ngreater abundance _grace_ is infused;\nand the inward man, by new visitations, is\ndaily more reformed according to the image of\nGod.\n\n{295}\n\n  Chap. LV.--_Of the corruption of nature,\n  and of the efficacy of divine grace._\n\n\n\n1. O Lord, my God, who hast created me to thy\nown image and likeness, grant me this\n_grace_, which thou hast declared to be\nso great, and so necessary to salvation; that\nI may overcome my wicked _nature_, which\ndraws to sin and perdition:\n\nFor I perceive in my flesh the law of sin\ncontradicting the law of my mind, and leading\nme captive to obey sensuality in many things;\nneither can I resist the passions thereof,\nunless thy most holy _grace_ assist me,\ninfused ardently into my heart.\n\n2. I stand in need of thy _grace_, and\nof a great _grace_ to overcome\n_nature_, which is always prone to evil\nfrom her youth;\n\n{296}\n\nFor she having fallen in Adam, the first man,\nand having been corrupted by sin, the penalty\nof this stain has descended upon all mankind:\nso that _nature_ itself, which by thee\nwas created good and right, is now put for\nthe vice and infirmity of corrupt nature;\nbecause the motion thereof, left to itself,\ndraws to evil, and to things below;\n\nFor the little strength which remains, is but\nlike a spark hidden in the ashes.\n\nThis is our _natural reason_, which is\nsurrounded with a great mist, having yet the\njudgment of good and evil, and of the\ndistance of truth and falsehood; though it be\nunable to fulfil all that it approves;\nneither does it now enjoy the full light of\ntruth, nor the former integrity of its\naffections.\n\n3. Hence it is, O my God, that according to\nthe inward man I am delighted with thy law,\nknowing thy command to be good, just, and\nholy, and reproving all evil and sin, as what\nought to be shunned:\n\n{297}\n\nAnd yet in the flesh I serve the law of sin,\nwhilst I rather obey sensuality than reason.\n\nHence it is, that _to will good is present\nwith me, but how to accomplish it I do not\nfind_. Romans vii.\n\nHence I often make many good purposes; but\nbecause I want grace to help my weakness,\nthrough a slight resistance, I recoil and\nfall off.\n\nHence it comes to pass, that I know the way\nto perfection, and see clearly enough what it\nis I ought to do;\n\nBut being pressed down with the weight of my\nown corruption, I rise not to those things\nwhich are more perfect.\n\n4. O how exceedingly necessary is thy\n_grace_ for me, O Lord, to begin that\nwhich is good, to go forward with it, and to\naccomplish it? For without it I can do\nnothing: but I can do all things in thee,\nwhen thy grace strengthens me.\n\nO truly heavenly grace, without which we have\nno merits of our own, neither are any of the\ngifts of nature to be valued!\n\n{298}\n\nNo arts, no riches, no beauty or strength, no\nwit or eloquence, are of any worth with thee,\nO Lord, without grace;\n\nFor the gifts of nature are common to the\ngood and bad: but grace or divine love is the\nproper gift of the elect, which they that are\nadorned with are esteemed worthy of eternal\nlife.\n\nThis grace is so excellent, that neither the\ngift of prophecy, nor the working of\nmiracles, nor any speculation, how sublime\nsoever, is of any value without it.\n\nNor even faith, nor hope, nor any other\nvirtues, are acceptable to thee, without\ncharity and grace.\n\n5. O most blessed grace, which makest the\npoor in spirit rich in virtues, and renderest\nhim that is rich in many good things humble\nof heart;\n\nCome, descend upon me, replenish me betimes\nwith consolation, lest my soul faint through\nweariness and dryness of mind.\n\nI beg of thee, O Lord, that I may find\n_grace_ in thy sight; for thy\n_grace_ is enough for me, though I\nobtain none of those things which nature\ndesires.\n\n{299}\n\nIf I be tempted and afflicted with many\ntribulations, I will fear no evil, whilst thy\n_grace_ is with me;\n\nShe is my strength; she gives counsel and\nhelp;\n\nShe is more mighty than all my enemies, and\nwiser than all the wise.\n\n6. She is the mistress of truth, the teacher\nof discipline, the light of the heart, the\ncomfort in affliction, the banisher of\nsorrow, the expeller of fear, the nurse of\ndevotion, the producer of tears.\n\nWhat am I without her but a piece of dry\nwood, and an unprofitable stock, fit for\nnothing but to be cast away!\n\nLet thy grace therefore, O Lord, always both\ngo before me and follow me, and make me ever\nintent upon good works, through Jesus Christ,\nthy Son. _Amen_.\n\n{300}\n\n  Chap. LVI.--_That we ought to deny\n  ourselves, and to imitate Christ by the\n  cross_.\n\n\n1. Son, as much as thou canst go out of\nthyself, so much wilt thou be able to enter\ninto me.\n\nAs the desiring of nothing abroad brings\npeace at home, so the relinquishing ourselves\ninteriorly joins us to God.\n\nI will have thee learn the perfect renouncing\nof thyself in my will, without contradiction\nor complaint.\n\nFollow me, _I am the way, the truth and the\nlife_. John xiv. Without the _way_\nthere is no going; without the _truth_\nthere is no knowing; without the _life_\nthere is no living.\n\nI am _the way_ which thou must follow;\n_the truth_, which thou must believe;\n_the life_, which thou must hope for.\n\nI am _the way_ inviolable, _the\ntruth_ infallible, and _the life_\nthat has no end.\n\n{301}\n\nI am the straitest _way_, the sovereign\n_truth_, the true _life_, a blessed\n_life_, an uncreated _life_.\n\nIf thou abide in my _way_, thou shalt\nknow the _truth_, and the _truth_\nshall deliver thee, and thou shalt attain to\n_life_ everlasting.\n\n2. _If thou wilt enter into life, keep the\ncommandments_. Luke ix.\n\n  [USCCB: Matthew xix. 17. \"If you wish to\n  enter into life, keep the commandments.\"]\n\nIf thou wilt know the _truth_, believe\nme: _If thou wilt be perfect, sell all:_\n\nIt thou wilt be my disciple, deny thyself:\n\nIf thou wilt possess a blessed life, despise\nthis present life:\n\nIf thou wilt be exalted in heaven, humble\nthyself in this world:\n\nIf thou wilt reign with me, bear the cross\nwith me:\n\nFor none but the servants of the cross find\nthe way of bliss and of true light.\n\n3. Lord Jesus, forasmuch as thy way is\nnarrow, and despised by the world; grant that\nI may follow thee, and be despised by the\nworld:\n\n{302}\n\nFor the servant is not greater than his Lord,\nneither is the disciple above his master.\n_Matthew_ vi.\n\n  [USCCB: Matthew x. 24. \"No disciple is\n  above his teacher, no slave above his\n  master.\" ]\n\nLet thy servant meditate on thy life, for\nthere is my salvation and true holiness:\n\nWhatever I read, or hear besides, does not\nrecreate nor fully delight me.\n\n4. Son, thou knowest these things, and hast\nread them all, happy shalt thou be if thou\nfulfil them.\n\n_He that hath my commandments and keepeth\nthem, he it is that loveth me; and I will\nlove him, and I will manifest myself unto\nhim,_ (John xiv.); _and I will make him\nto sit with me in the kingdom of my\nFather_. Apoc. iii.\n\n5. Lord Jesus, as thou hast said and hast\npromised, so may it be indeed; and may it be\nmy lot to merit it:\n\nI have received the cross, I have received it\nfrom thy hand; and I will bear it, and bear\nit till death, as thou hast laid it upon me.\nIndeed the life of a good religious man is a\ncross, but it is a cross that conducts him to\nParadise:\n\n{303}\n\nWe have now begun, it is not lawful to go\nback, nor may we leave off.\n\n6. Take courage, my brethren, let us go\nforward together, Jesus will be with us:\n\nFor Jesus's sake we took up this cross; for\nJesus's sake let us persevere in it.\n\nHe will be our helper, who is our captain and\nour leader.\n\nBehold our king marches before us, who will\nfight for us.\n\nLet us follow him like men of courage; let no\none shrink through fear; let us be ready\nvaliantly to die in battle, and not to suffer\nour glory to be blemished by flying from the\nstandard of the cross.\n\n\n  Chap. LVII.--_That a man should not be\n  too much dejected when he falls into some\n  defects_.\n\n\n1. Son, patience and humility in adversity\nare more pleasing to me, than much\nconsolation and devotion in prosperity.\n\n{304}\n\nWhy art thou disturbed at a little thing said\nagainst thee?\n\nIf it had been more, thou oughtest not to be\nmoved.\n\nBut now let it pass, it is not the first, or\nany thing new, nor will it be the last, if\nthou live long.\n\nThou art valiant enough, as long as no\nadversary or opposition comes in thy way:\n\nThou canst also give good advice, and\nencourage others with thy words: but when any\nunexpected trouble comes to knock at thy\ndoor, then thy counsel and thy courage fails\nthee.\n\nConsider thy great frailty, which thou often\nexperiencest in small difficulties. Yet it is\ndone for thy good, as often as these or such\nlike things befal thee.\n\n2. Put it out of thy heart the best thou\ncanst; and if it had touched thee, yet let it\nnot cast thee down, nor keep thee a long time\nentangled.\n\nAt least bear it patiently, if thou canst not\nreceive it with joy.\n\n{305}\n\nAnd though thou be not willing to hear it,\nand perceivest an indignation arising within\nthyself, yet repress thyself, and suffer no\ninordinate word to come out of thy mouth\nwhich may scandalize the weak.\n\nThe commotion which is stirred up in thee\nwill quickly be allayed, and thy inward pain\nwill be sweetened by the return of grace.\n\nI am still living, saith the Lord, ready to\nhelp thee, and comfort thee more than before,\nif thou put thy trust in me, and devoutly\ncall upon me.\n\n3. Keep thy mind calm and even, and prepare\nthyself for bearing still more.\n\nAll is not lost, if thou feel thyself often\nafflicted or grievously tempted:\n\nThou art man and not God, thou art flesh and\nnot an angel.\n\nHow canst thou look to continue ever in the\nsame state of virtue, when this was not found\nin the angels in heaven, nor in the first man\nin Paradise?\n\nI am he that raises up, and saves them that\nmourn; and them that know their own infirmity\nI advance to my divinity.\n\n{306}\n\n4. O Lord, blessed be this thy word, it is\nmore sweet to my mouth than honey, and the\nhoney-comb.\n\nWhat shall I do in my so great tribulations\nand anguishes, didst thou not encourage me\nwith thy holy words?\n\nWhat matter is it how much or what I suffer,\nso I come but at length to the haven of\nsalvation.\n\nGrant me a good end, grant me a happy passage\nout of this world:\n\nBe ever mindful of me, O my God, and direct\nme by this strait road to thy kingdom.\n_Amen_.\n\n\n  Chap. LVIII.--_Of not searching into\n  high matters, nor into the secret\n  judgments of God_.\n\n\n1. Son, see thou dispute not of high matters,\nnor of the hidden judgments of God; why this\nman is left thus, and this other is raised to\nso great grace; or why this person is so much\nafflicted, and that other so highly exalted.\n\n{307}\n\nThese things are above the reach of man,\nneither can any reason or discourse be able\nto penetrate into the judgments of God.\n\nWhen therefore the enemy suggests to thee\nsuch things as these, or thou hearest curious\nmen inquiring into them, answer that of the\nprophet, _Thou art just, O Lord, and thy\njudgment is right_. Psalms cxviii.\n\n  [USCCB: Psalms cxix. 137. \"You are\n  righteous, LORD, and just are your\n  edicts.\"]\n\nAnd again: _The judgments of the Lord are\ntrue, justified in themselves._ Psalms\nxviii.\n\n  [USCCB: Psalms xix. 8, 9. \"The law of the\n  LORD is perfect, refreshing the soul. The\n  decree of the LORD is trustworthy, giving\n  wisdom to the simple. The precepts of the\n  LORD are right, rejoicing the heart. The\n  command of the LORD is clear, enlightening\n  the eye.\"]\n\nMy judgments are to be feared, not to be\nsearched into, for they are incomprehensible\nto human understanding.\n\n2. In like manner do not inquire nor dispute\nof the merits of the saints, which of them is\nmore holy than the other, or which greater in\nthe kingdom of heaven.\n\nThese things oftentimes breed strife and\nunprofitable contentions, and nourish pride\nand vain-glory; from whence arise envy and\ndissensions, whilst this man proudly seeks to\nprefer this saint, and another man is for\npreferring another.\n\n{308}\n\nNow to desire to know and to search into such\nthings as these, is of no profit, but rather\ndispleaseth the saints; for _I am not the\nGod of dissensions, but of peace_ (1\nCorinthians xiv.), which peace consists more\nin true humility than in exalting one's self.\n\n3. Some are carried by a zeal of love towards\nthese, or those, with greater affection; but\nthis affection is rather human than divine.\n\nI am he who made all the saints; I gave them\ngrace, I have brought them to glory.\n\nI know the merits of every one of them, I\nprevented them by the blessings of my\nsweetness.\n\nI foreknew my beloved ones before the\ncreation: I chose them out of the world, they\nwere not before-hand with me to chuse me;\n\nI called them by my grace, and drew them to\nme by my mercy. I led them safe through many\ntemptations, I imparted to them extraordinary\ncomforts, I gave them perseverance, I have\ncrowned their patience.\n\n{309}\n\n4. I know the first and the last, I embrace\nthem all with an inestimable love.\n\nI am to be praised in all my saints, I am to\nbe blessed above all things, and to be\nhonoured in every one of them whom I have\nthus gloriously magnified, and eternally\nchosen without any foregoing merits of their\nown.\n\nHe therefore that despises one of the least\nof my saints, honours not the greatest, for\nboth little and great I have made:\n\nAnd he that derogates from any one of the\nsaints, derogates also from me, and from all\nthe rest of them in the kingdom of heaven.\n\nThey are all one through the band of love;\nthey have the same sentiment, the same will,\nand all mutually love one another.\n\n5. And yet (which is much higher) they all\nlove me more than themselves and their own\nmerit.\n\nFor being elevated above themselves, and\ndrawn out of the love of themselves, they are\nwholly absorpt in the love of me, in whom\nalso they rest by an eternal enjoyment.\n\n{310}\n\nNor is there any thing which can divert them\nfrom me, or depress them; for being full of\nthe eternal truth, they burn with the fire of\na charity that cannot be extinguished.\n\nTherefore let carnal and sensual men (who\nknow not how to affect any thing but their\nprivate satisfactions) forbear to dispute of\nthe state of the saints: they add and take\naway according to their own inclination, and\nnot according to what is pleasing to the\neverlasting truth.\n\n6. In many there is ignorance, especially in\nsuch as being but little enlightened seldom\nknow how to love any one with a perfect\nspiritual love.\n\nThey are as yet much inclined to such or such\nby a natural affection and human friendship;\nand as they are affected with regard to\nthings below, they conceive the like\nimaginations of the things of heaven.\n\n{311}\n\nBut there is an incomparable distance between\nwhat the imperfect imagine, and what\nenlightened men contemplate by revelation\nfrom above.\n\n7. Take heed, therefore, my Son, that thou\ntreat not curiously of those things which\nexceed thy knowledge, but rather make it thy\nbusiness and thy aim, that thou mayest be\nfound, though it were the least, in the\nkingdom of God.\n\nAnd if any one should know who were more holy\nor greater in the kingdom of heaven, what\nwould the knowledge profit him, unless he\nwould take occasion from knowing this to\nhumble himself in my sight, and to praise my\nname with greater fervour?\n\nIt is much more acceptable to God for a man\nto think of the greatness of his own sins,\nand how little he is in virtues, and at how\ngreat a distance he is from the perfection of\nthe saints, than to dispute which of them is\ngreater or less.\n\nIt is better to invocate the saints with\ndevout prayers and tears, and to implore\ntheir glorious suffrages with an humble mind,\nthan by a vain inquiry to search into their\nsecrets.\n\n{312}\n\n8. They are well and perfectly contented, if\nmen would be but contented, and refrain from\ntheir vain discourses.\n\nThey glory not of their own merits, for they\nascribe nothing of goodness to themselves,\nbut all to me; because I bestowed all upon\nthem out of my infinite charity.\n\nThey are filled with so great a love of the\nDeity, and such overflowing joy, that there\nis nothing wanting to their glory, nor can\nany happiness be wanting to them.\n\nAll the saints by how much they are the\nhigher in glory, by so much are they the more\nhumble in themselves, and nearer to me, and\nbetter beloved by me.\n\nAnd therefore thou hast it written, that\n_they cast down their crowns before God,\nand fell upon their faces before the lamb,\nand adored him that lives for ever and\never._ Apoc. iv.\n\n9. Many examine who is greatest in the\nkingdom of God, who know not whether they\nshall be worthy to be numbered amongst the\nleast.\n\n{313}\n\nIt is a great matter to be even the least in\nheaven, where all are great; because all\nshall be called the children of God:\n\nThe least shall be as a thousand, and a\nsinner of an hundred years shall die.\n\nFor when the disciples asked, _Who was the\ngreatest in the kingdom of heaven?_\n(Matthew xviii.) they received this answer:\n\n_Unless you be converted and become as\nlittle children, you shall not enter into the\nkingdom of heaven. Whosoever therefore shall\nhumble himself as this little one, he is the\ngreatest in the kingdom of heaven._\n\n10. Woe to them who disdain to humble\nthemselves willingly with little children;\nfor the low gate of the heavenly kingdom will\nnot suffer them to enter thither.\n\nWoe also to the rich who have their comforts\nhere, for when the poor shall go into the\nkingdom of God, they stand lamenting without.\n\n{314}\n\nRejoice you humble, and be glad you that are\npoor, for yours is the kingdom of God; yet\nso, if you walk in the truth.\n\n\n  Chap. LIX.--_That all hope and confidence\n  is to be fixed in God alone_.\n\n1. Lord, what is my confidence which I have\nin this life? or what is my greatest comfort\namongst all things that appear under heaven?\n\nIs it not thou, my Lord God, whose mercies\nare without number?\n\nWhere was it ever well with me without thee?\nor when could it be ill with me when thou\nwast present?\n\nI had rather be poor for thee, than rich\nwithout thee.\n\nI chuse rather to sojourn on earth with thee,\nthan to possess heaven without thee. Where\nthou art, there is heaven: and there is death\nand hell, where thou art not.\n\nAfter thee I have a longing desire, and\ntherefore I must needs sigh after thee, and\ncry and pray.\n\n{315}\n\nIn fine, I cannot fully trust in any one to\nbring me seasonable help in my necessities,\nsave only in thee, my God.\n\nThou art my hope, thou art my confidence,\nthou art my comforter, and most faithful\nabove all.\n\n2. All seek their own interest; thou aimest\nonly at my salvation and profit, and turnest\nall things to my good.\n\nAnd although thou expose me to various\ntemptations and adversities, yet all this\nthou ordainest for my good, who art wont to\nprove thy beloved servants a thousand ways:\n\nUnder which proofs, thou oughtest no less to\nbe loved and praised, than if thou wert to\nfill me with heavenly comforts.\n\n3. In thee, therefore, O Lord God, I put all\nmy hope and refuge; in thee I place all my\ntribulation and anguish; for I find all to be\ninfirm and unstable whatever I behold out of\nthee.\n\nFor neither will a multitude of friends be of\nany service to me, nor can strong auxiliaries\nbring me any succours, nor wise counsellors\ngive me a profitable answer, nor the books of\nthe learned comfort me, nor any wealth\ndeliver me, nor any secret and pleasant place\nsecure me, if thou thyself do not assist;\nhelp, strengthen, comfort, instruct and\ndefend me.\n\n{316}\n\n4. For all things which seem to be for our\npeace and for our happiness, when thou art\nabsent, are nothing, and in truth contribute\nnothing to our felicity.\n\nThou therefore art the fountain of all good,\nand the height of life, and the depth of\nwisdom; and to trust in thee above all things\nis the strongest comfort of thy servants.\n\nTo thee I lift up mine eyes; in thee, O my\nGod; the Father of mercies, I put my trust:\n\nBless and sanctify my soul with thy heavenly\nblessing, that it may be made thy holy\nhabitation, and the seat of thy eternal\nglory; and let nothing be found in the temple\nof thy dignity that may offend the eyes of\nthy Majesty.\n\nAccording to the greatness of thy goodness,\nand the multitude of thy tender mercies, look\ndown upon me, and give ear to the prayer of\nthy poor servant, who is in banishment afar\noff from thee in the region of the shade of\ndeath.\n\n{317}\n\nProtect and defend the soul of thy servant\namidst so many of this corruptible life; and\ndirect him in the company of thy grace,\nthrough the way of peace to the country of\neverlasting light. _Amen_.\n\n\n         End Of Book III.\n\n\n{318}\n\n                  The\n\n       _Following Of Christ._\n\n                Book IV.\n           Of The Sacrament.\n\n\n\n         The Voice Of Christ.\n\n_Come to me all you that labour, and are\nheavy burthened, and I will refresh you,_\nsaith the Lord. Matthew xi.\n\n_The bread which I will give, is my flesh,\nfor the life of the world._ John vi.\n\n_Take and eat, This is my body, which shall\nbe delivered for you: do this in remembrance\nof me._ 1 Corinthians  xi.\n\n_He that eateth my flesh, and drinketh my\nblood, abideth in me, and I in him._ John\nvi.\n\n_The words which I have spoken to you are\nspirit and life._ John vi.\n\n{319}\n\n  Chap. I.--_With how great reverence\n  Christ is to be received_.\n\n\n\n     The Voice of the Disciple.\n\n1. These are thy words, O Christ, the Eternal\nTruth, though not all delivered at one time,\nnor written in one place.\n\nSince therefore they are thy words, and they\nare true, they are all to be received by me\nwith thanks, and with faith.\n\nThey are thine, and thou hast spoken them;\nand they are also mine, because thou hast\ndelivered them for my salvation.\n\nI willingly receive them from thy mouth, that\nthey may be more inseparably ingrafted in my\nheart.\n\nThese words of so great tenderness, full of\nsweetness and love, encourage me; but my own\nsins terrify me, and my unclean conscience\nkeeps me back from approaching to so great\nmysteries.\n\n{320}\n\nThe sweetness of thy words invites me, but\nthe multitude of my offence weighs me down.\n\n2. Thou commandest me to approach to thee\nwith confidence, if I would have part with\nthee, and to receive the food of immortality,\nif I desire to obtain life, and glory\neverlasting.\n\n_Come_, sayest thou, _to me all you\nthat labour, and are heavy burthened, and I\nwill refresh you_. Matthew xi.\n\nO sweet and amiable word in the ear of a\nsinner, that thou, O Lord my God, shouldst\ninvite the poor and needy to the communion of\nthy most sacred body!\n\nBut who am I, O Lord, that I should presume\nto come to thee?\n\nBehold, the heavens of heavens cannot contain\nthee; and thou sayest, _Come you all unto\nme_.\n\n3. What means this most loving condescension,\nand so friendly an invitation?\n\nHow shall I dare to approach, who am\nconscious to myself of no good, on which I\ncan presume?\n\n{321}\n\nHow shall I introduce thee into my house, who\nhave oftentimes offended thy most gracious\ncountenance?\n\nThe angels and archangels stand with a\nreverential awe, the saints and the just are\nafraid; and thou sayest, _Come you all unto\nme_.\n\nUnless thou, O Lord, didst say it, who could\nbelieve it to be true?\n\nAnd unless thou didst command it, who would\ndare attempt to approach?\n\n4. Behold Noah, a just man, laboured a\nhundred years in building of the ark, that he\nwith a few might be preserved; and how shall\nI be able in the space of one hour to prepare\nmyself to receive with reverence the Maker of\nthe world?\n\nMoses, thy servant, thy great and special\nfriend, made an ark of incorruptible wood,\nwhich he also covered with most pure gold,\nthat he might reposite therein the tables of\nthe law; and shall I, a rotten creature,\npresume so easily to receive thee the Maker\nof the law, and Giver of life?\n\n{322}\n\nSolomon, the wisest of the kings of Israel,\nemployed seven years in building a\nmagnificent temple for the praise of thy\nname;\n\nAnd for eight days together he celebrated the\nfeast of the dedication thereof: he offered a\nthousand pacific victims, and brought in the\nark of the covenant in a solemn manner, into\nthe place prepared for it, with the sound of\ntrumpet and jubilee:\n\nAnd I, a wretch, and the vilest of men, how\nshall I bring thee into my house, who can\nhardly spend one half hour devoutly? and\nwould to God I had ever once spent one half\nhour as I ought!\n\n5. O, my God, how much did they endeavour to\ndo to please thee?\n\nAlas! how little it is that I do! How short a\ntime do I spend when I prepare myself to\ncommunicate?\n\nSeldom am I wholly recollected, very seldom\nfree from all distraction;\n\nAnd yet surely, in the life-giving presence\nof thy Deity, no unbecoming thought should\noccur, nor any thing created take up my mind;\nfor it is not an angel, but the Lord of\nangels, that I am to entertain.\n\n{323}\n\n6. And yet there is a very great difference\nbetween the ark of the covenant with its\nrelics, and thy most pure body with its\nunspeakable virtues; between those sacrifices\nof the law, which were figures of things to\ncome, and the true sacrifice of thy body,\nwhich is the accomplishing of all those\nancient sacrifices.\n\n7. Why then am I not more inflamed,\nconsidering thy venerable presence?\n\nWhy do I not prepare myself with greater care\nto receive thy sacred gifts, seeing that\nthese ancient holy patriarchs and prophets,\nyea kings also and princes, with the whole\npeople, have shewn so great affection of\ndevotion towards the divine worship?\n\n{324}\n\n8. The most devout King David danced before\nthe ark of God with all his force,\ncommemorating the benefits bestowed in times\npast on the Fathers. He made musical\ninstruments of sundry kinds; he published\npsalms, and appointed them to be sung with\njoy; he himself likewise often sung them\nplaying upon his harp, inspired with the\ngrace of the Holy Ghost: he taught the people\nof Israel to praise God with their whole\nheart, and to join their voices in blessing\nand magnifying him every day.\n\nIf so great devotion was then used, and such\nremembrance of the praise of God before the\nark of the covenant; how great ought to be\nthe reverence and devotion which I, and all\nChristian people, should have in the presence\nof this sacrament, in the receiving the most\nexcellent body of Christ?\n\n9. Many run to sundry places to visit the\nrelics of the saints, and are astonished to\nhear their wonderful works; they behold the\nnoble buildings of their churches, and kiss\ntheir sacred bones wrapt up in silk and gold;\n\nAnd, behold, I have thee here present on the\naltar, my God, the Saint of saints, the\nCreator of men, and the Lord of angels.\n\n{325}\n\nOftentimes in seeing those things men are\nmoved with curiosity, and the novelty of the\nsight, and but little fruit of amendment is\nreaped thereby; especially when persons\nlightly run hither and thither, without true\ncontrition for their sins:\n\nBut here, in the sacrament of the altar, thou\nart wholly present, my God and man, Christ\nJesus; where also the fruit of eternal\nsalvation is plentifully reaped, as often as\nthou art worthily and devoutly received.\n\nAnd to this we are not drawn by any levity,\ncuriosity, or sensuality; but by a firm\nfaith, a devout hope, and sincere charity.\n\n10. O God, the invisible Maker of the world,\nhow wonderfully dost thou deal with us? How\nsweetly and graciously dost thou order all\nthings in favour of thy elect, to whom thou\nofferest thyself to be received in the\nsacrament?\n\nFor this exceeds all understanding of man;\nthis, in a particular manner, engages the\nhearts of the devout, and enkindles their\nlove.\n\n{326}\n\nFor thy true faithful, who dispose their\nwhole life to amendment, by this most worthy\nsacrament, frequently receive a great grace\nof devotion and love of virtue.\n\n11. Oh! the wonderful and hidden grace of\nthis sacrament, which the faithful of Christ\nonly know; but unbelievers, and such as are\nslaves to sin, cannot experience.\n\nIn this sacrament is conferred spiritual\ngrace, and virtue lost is repaired in the\nsoul; and beauty disfigured by sin returns\nagain.\n\nAnd so great sometimes is this grace, that\nfrom the abundance of the devotion that is\nbestowed, not only the mind but the frail\nbody also feels a great increase of strength.\n\n12. Yet it is much to be lamented and pitied,\nthat we should be so lukewarm and negligent,\nas not to be drawn with greater affection to\nthe receiving of Christ, in whom consists all\nthe hope and merit of those that shall be\nsaved:\n\n{327}\n\nFor he is our sanctification, and our\nredemption; he is our comfort in our\npilgrimage, and the saints' eternal\nenjoyment.\n\nIt is therefore much to be lamented that many\ntake so little notice of this saving mystery,\nwhich rejoices heaven, and conserves the\nwhole world.\n\nOh! the blindness and hardness of the heart\nof man, that doth not more consider so\nunspeakable a gift, and from the daily use of\nit falls into a disregard for it.\n\n13. For if this most holy sacrament were only\ncelebrated in one place, and consecrated by\none only priest in the world, with how great\ndesire dost thou think would men be affected\nto that place, and to such a priest of God,\nthat they might see the divine mysteries\ncelebrated?\n\nBut now there are made many priests, and\nChrist is offered up in many places, that the\ngrace and love of God to man may appear by so\nmuch the greater, by how much this sacred\ncommunion is more spread throughout the\nworld.\n\n{328}\n\nThanks be to thee, O good Jesus, our eternal\nShepherd, who hast vouchsafed to feed us poor\nexiles with thy precious body and blood, and\nto invite us to the receiving of these\nmysteries with the words of thy own mouth,\nsaying; _Come to me all you that labour,\nand are burthened, and I will refresh\nyou._ Matthew xi.\n\n\n  Chap. II.--_That the great goodness and\n  charity of God is shewed to man in this\n  sacrament._\n\n\n      The Voice of the Disciple.\n\n1. O Lord, trusting in thy goodness and in\nthy great mercy, I come sick to my Saviour,\nhungry and thirsty to the Fountain of Life,\nneedy to the King of Heaven, a servant to his\nLord, a creature to his Creator, and one in\ndesolation to his loving Comforter.\n\nBut whence is this to me, that thou shouldst\ncome to me? Who am I, that thou shouldst give\nme thyself?\n\nHow dare such a sinner appear before thee?\nand how dost thou vouchsafe to come to a\nsinner?\n\nThou knowest thy servant, and thou knowest\nthat he has nothing of good in him which can\nentitle him to this favour.\n\n{329}\n\nI confess therefore my unworthiness, I\nacknowledge thy bounty, I praise thy\ngoodness, and I give thee thanks for thy\nexcessive charity:\n\nFor it is for thy own sake thou doest this,\nnot for my merits, that thy goodness may be\nbetter known to me; that greater charity may\nbe imparted, and humility more perfectly\nrecommended.\n\nSince therefore this is what pleaseth thee,\nand thou hast commanded it should be so, thy\nmerciful condescension pleaseth me also; and\nI wish that my iniquity may be no obstacle.\n\n2. Oh! most sweet and most bountiful Jesus,\nhow great reverence and thanks, with\nperpetual praise, are due to thee for the\nreceiving of thy sacred body, whose dignity\nno man can sufficiently express?\n\nBut what shall I think of in this communion,\nwhen I am approaching to my Lord, whom I can\nnever reverence so much as I ought, and yet\nwould gladly receive with devotion?\n\n{330}\n\nWhat can I think of better or more wholesome\nto my soul, than to humble myself entirely in\nthy presence, and extol thy infinite goodness\nabove me?\n\nI praise thee, O my God, and I extol thee for\never: I despise myself, and subject myself to\nthee, casting myself down to the depth of my\nunworthiness.\n\n3. Behold, thou art the saint of saints, and\nI am the scum of sinners:\n\nBehold, thou bowest thyself down to me, who\nam not worthy to look up to thee.\n\nBehold, thou comest to me; thou art willing\nto be with me.\n\nThou invitest me to thy banquet, where thou\nwilt give me thy heavenly food, and the bread\nof angels to eat; no other, verily, than\nthyself, the living bread, who didst come\ndown from heaven, and who givest life to the\nworld.\n\n4. Behold, whence love proceeds, what a\nbounty shines forth! how great thanks and\npraises are due to thee for these things!\n\n{331}\n\nOh! how wholesome and profitable was thy\ndevice in this institution! how sweet and\ndelightful this banquet in which thou givest\nthyself to be our food!\n\nOh! how admirable is thy work, O Lord! how\npowerful thy virtue! how infallible thy\ntruth!\n\nFor thou hast spoken the word, and all things\nwere made; and that has been done which thou\nhast commanded.\n\n5. A wonderful thing it is, and worthy of\nfaith, and exceeding all human understanding;\nthat thou, O Lord, my God, true God, and true\nman, art contained whole and entire, under a\nsmall form of bread and wine, and without\nbeing consumed art eaten by the receiver.\n\nThou, the Lord of all things, who standest in\nneed of no one, hast been pleased by this\nsacrament to dwell in us;\n\nPreserve my heart and body without stain,\nthat with a joyful and clean conscience I may\nbe able often to celebrate thy sacred\nmysteries, and to receive for my eternal\nsalvation what thou hast principally ordained\nand instituted for thy honour and perpetual\nremembrance.\n\n{332}\n\n6. Rejoice, O my soul, and give thanks to thy\nGod for so noble a gift, and so singular a\ncomfort, left to thee in this vale of tears.\n\nFor as often as thou repeatest this mystery,\nand receivest the body of Christ, so often\ndost thou celebrate the work of thy\nredemption, and art made partaker of all the\nmerits of Christ;\n\nFor the charity of Christ is never\ndiminished, and the greatness of his\npropitiation is never exhausted.\n\nTherefore oughtest thou to dispose thyself\nfor this, by perpetually renewing the vigour\nof thy mind, and to weigh with attentive\nconsideration this great mystery of thy\nsalvation.\n\nAnd as often as thou sayest or hearest mass,\nit ought to seem to thee as great, new, and\ndelightful, as if Christ that same day, first\ndescending into the Virgin's womb, had been\nmade man; or hanging on the cross was\nsuffering and dying for the salvation of\nmankind.\n\n{333}\n\n  Chap. III.--_That it is profitable to\n  communicate often._\n\n       The Voice of the Disciple.\n\n1. Behold, I come to thee, O Lord, that it\nmay be well with me by thy gift, and that I\nmay be delighted in thy holy banquet, which\nthou, O God, in thy sweetness, hast prepared\nfor the poor.\n\nBehold, in thee is all whatsoever I can or\nought to desire: thou art my salvation and\nredemption, my hope and my strength, my\nhonour and my glory.\n\nMake therefore the soul of thy servant joyful\nthis day, because, O Lord Jesus, I have\nlifted up my soul to thee.\n\nI desire at this time to receive thee\ndevoutly and reverently; I would gladly bring\nthee into my house, that, like Zaccheus, I\nmay receive thy blessing, and be numbered\namong the children of Abraham. _Luke_\nxix.\n\nMy soul longs after thy body; my heart\naspires to be united with thee.\n\n{334}\n\n2. Give thyself to me, and it is enough; for\nbesides thee no comfort is available.\n\nWithout thee I cannot subsist; and without\nthy visitation I cannot live;\n\nAnd therefore I must come often to thee, and\nreceive for the remedy of my soul's health;\nlest perhaps I faint in the way, if I be\ndeprived of this heavenly food.\n\nFor so, O most merciful Jesus, thou wert\npleased once to say, when thou hadst been\npreaching to the people, and curing sundry\ndiseases, _I will not send them home\nfasting, lest they faint by the way_.\nMatthew xv.\n\nDeal now in like manner with me, who hast\nleft thyself in the sacrament for the comfort\nof thy faithful.\n\nFor thou art the most sweet refection of the\nsoul, and he that shall eat thee worthily,\nshall be partaker and heir of everlasting\nglory.\n\nIt is indeed necessary for me (who am so\noften falling and committing sin, and so\nquickly grow slack and faint) by frequent\nprayers and confessions, and by the holy\ncommunion of thy body, to repair my strength,\nto cleanse and inflame myself, lest perhaps\nby abstaining for a longer time I fall away\nfrom my holy purpose.\n\n{335}\n\n3. For the senses of man are prone to evil\nfrom his youth; and unless thy divine\nmedicine succour him, man quickly falls to\nworse.\n\nThe holy communion therefore withdraws him\nfrom evil, and strengthens him in good.\n\nFor if I am so often negligent and lukewarm\nnow, when I communicate or celebrate, what\nwould it be if I did not take this remedy,\nand should not seek so great a help?\n\nAnd although I am not every day fit, nor well\ndisposed to celebrate, yet I will endeavour\nat proper times to receive the divine\nmysteries, and to make myself partaker of so\ngreat a grace.\n\nFor this is the one principal comfort of a\nfaithful soul, as long as she sojourns afar\noff from thee in this mortal body; being\nmindful often of her God, to receive her\nBeloved with a devout mind.\n\n{336}\n\n4. O wonderful condescension of thy tender\nlove towards us, that thou, O Lord God, the\nCreator and Enlivener of all spirits,\nshouldst vouchsafe to come to a poor soul,\nand with thy whole divinity and humanity\nsatisfy her hunger;\n\nO happy mind, and blessed soul, which\ndeserves to receive thee her Lord God\ndevoutly; and in receiving thee to be filled\nwith spiritual joy!\n\nOh! how great a Lord does she entertain! how\nbeloved a guest does she bring into her\nhouse! how sweet a companion does she\nreceive! how faithful a friend does she\naccept of! how beautiful and how noble a\nspouse does she embrace, who deserves to be\nbeloved above all her beloved, and beyond all\nthat she can desire!\n\nLet heaven and earth, with all their attire,\nbe silent in thy presence, O my dearest\nbeloved; for whatever praise or beauty they\nhave, is all the gift of thy bounty; nor can\nthey come up to the beauty of thy name, of\nwhose wisdom there is no number.\n\n{337}\n\n  Chap. IV.--_That many benefits are\n  bestowed on them who communicate\n  devoutly_.\n\n      The Voice of the Disciple.\n\n1. O Lord, my God, prevent thy servant in the\nblessings of thy sweetness, that I may\napproach worthily and devoutly to thy\nmagnificent sacrament.\n\nRaise up my heart towards thee, and deliver\nme from this heavy sluggishness;\n\nVisit me with thy grace, that I may taste in\nspirit thy sweetness, which plentifully lies\nhid in this sacrament as in its fountain;\n\nIlluminate also my eyes to behold so great a\nmystery, and strengthen me to believe it with\nan undoubting faith:\n\nFor it is thy work, not the power of man; thy\nsacred institution, not man's invention:\n\n{338}\n\nFor no man can be found able of himself to\ncomprehend and understand these things, which\nsurpass eventh subtlety of angels.\n\nWhat shall I therefore, an unworthy sinner,\nwho am but dust and ashes, be able to search\ninto, or conceive of so high and sacred a\nmystery?\n\n2. O Lord, in the simplicity of my heart,\nwith a good and firm faith, and in obedience\nto thy command, I come to thee with hope and\nreverence; and I do verily believe, that thou\nart here present in the sacrament, God and\nman.\n\nIt is then thy will that I should receive\nthee, and through love unite myself to thee.\n\nWherefore I implore thy mercy; and I beg of\nthee to give me for this a special grace,\nthat I may be wholly melted away in thee, and\noverflow with thy love, and seek no more any\ncomfort from any thing else:\n\nFor this most high and most excellent\nsacrament is the health of soul and body, the\nremedy of all spiritual diseases, by which my\nvices are cured, my passions are restrained,\ntemptations are overcome or lessened, a\ngreater grace is infused, virtue receives an\nincrease, _Faith_ is confirmed,\n_Hope_ strengthened, _Charity_\nenflamed and enlarged.\n\n{339}\n\n3. For thou hast bestowed, and still\noftentimes dost bestow, many good things in\nthis sacrament to thy beloved who communicate\ndevoutly, O my God, the support of my soul,\nwho art the repairer of human infirmity, and\nthe giver of all interior comfort:\n\nFor thou impartest unto them much\nconsolation, to support them in their many\ntroubles; and thou liftest them up from the\ndepth of their own dejection to the hope of\nthy protection; and thou dost recreate and\nenlighten them interiorly with a certain new\ngrace; in such sort, that they who before\ncommunion were anxious and felt no affection\nin them, afterwards being fed with this\nheavenly meat and drink, find themselves\nchanged for the better.\n\n{340}\n\nAnd thou art better pleased to deal thus with\nthy elect, to the end that they may truly\nacknowledge, and plainly experience, how\ngreat is their infirmity, when left to\nthemselves, and how much they receive from\nthy bounty and grace:\n\nFor of themselves they are cold, dry, and\nindevout; but by thee they are made fervent,\ncheerful, and devout.\n\nFor who is he that approaching humbly to the\nFountain of Sweetness, does not carry away\nwith him some little sweetness?\n\nOr who, standing by a great fire, does not\nreceive from it some little heat?\n\nNow, thou art a fountain always full, and\noverflowing; thou art a fire always burning,\nand never decaying.\n\n4. Wherefore, if I cannot draw out of the\nfulness of the fountain, nor drink my fill, I\nwill at least set my mouth to the orifice of\nthis heavenly pipe; that so I may draw from\nthence some small drops to refresh my thirst,\nto the end that I may not be wholly dried up:\n\n{341}\n\nAnd if I cannot as yet be all heavenly, and\nall on fire like the cherubim and seraphim, I\nwill, however, endeavour to apply myself to\ndevotion, and to prepare my heart for the\nacquiring some small flame of divine fire, by\nthe humble receiving of this life-giving\nsacrament.\n\nAnd whatever is wanting to me, O good Jesus,\nmost blessed Saviour, do thou in thy bounty\nand goodness supply for me, who hast\nvouchsafed to call all unto thee, saying,\n_Come to me all you that labour, and are\nburthened, and I will refresh you_.\nMatthew xi.\n\n5. I _labour_ indeed in the sweat of my\nbrow, I am tormented with grief of heart, I\nam _burthened_ with sins, I am troubled\nwith temptations, and am entangled and\noppressed with many evil passions; and there\nis no one to help me, no one to deliver and\nsave me, but thou, O Lord God, my Saviour, to\nwhom I commit myself, and all that is mine,\nthat thou mayest keep me and bring me to\neverlasting life.\n\nReceive me for the praise and glory of thy\nname, who hast prepared thy body and blood\nfor my meat and drink.\n\nGrant, O Lord God, my Saviour, that with the\nfrequenting this thy mystery the affection of\nmy devotion may increase.\n\n{342}\n\n  Chap. V.--_Of the dignity of the\n  sacrament, and of the priestly state_.\n\n\n       The Voice of the Beloved.\n\n1. If thou hast the purity of an angel, and\nthe sanctity of St. John the Baptist, thou\nwouldst not be worthy to receive or handle\nthis sacrament:\n\nFor this is not due to any merits of men,\nthat a man should consecrate and handle the\nSacrament of Christ, and receive for his food\nthe bread of angels.\n\nGreat is this mystery, and great the dignity\nof priests, to whom that is given which is\nnot granted to angels:\n\nFor priests alone, rightly ordained in the\nChurch, have power to celebrate and\nconsecrate the body of Christ.\n\nThe priest indeed is the minister of God,\nusing the word of God, and by the command and\ninstitution of God: but God himself is there\nthe principal author and invisible worker, to\nwhom is subject all that he wills, and to\nwhom obeys all that he commands.\n\n{343}\n\n2. Thou must therefore give more credit to an\nomnipotent God, in this most excellent\nsacrament, than to thy own sense, or any\nvisible sign:\n\nAnd therefore thou art to approach to this\nwork with fear and reverence.\n\nTake heed to thyself, and see what kind of\nministry has been delivered to thee by the\nimposition of the bishop's hands.\n\nLo! thou art made a priest, and art\nconsecrated to say Mass: see now that in due\ntime thou faithfully and devoutly offer up\nsacrifice to God, and that thou behave\nthyself in such manner as to be without\nreproof:\n\nThou hast not lightened thy burthen, but art\nnow bound with a stricter band of discipline,\nand art obliged to a greater perfection of\nsanctity.\n\nA priest ought to be adorned with all\nvirtues, and to give example of a good life\nto others;\n\n{344}\n\nHis conversation should not be with the\nvulgar and common ways of men, but with the\nangels in heaven, or with perfect men upon\nearth.\n\n3. A priest, clad in his sacred vestments, is\nChrist's vicegerent, to pray to God for\nhimself, and for all the people, in a\nsuppliant and humble manner:\n\nHe has before and behind him the sign of the\ncross of the Lord, that he may always\nremember the passion of Christ:\n\nHe bears the cross before him in his\nvestment, that he may diligently behold the\nfootsteps of Christ, and fervently endeavour\nto follow them:\n\nHe is marked with the cross behind, that he\nmay mildly suffer, for God's sake, whatsoever\nadversities shall befal him from others:\n\nHe wears the cross before him, that he may\nbewail his own sins; and behind him, that,\nthrough compassion, he may lament the sins of\nothers, and know that he is placed, as it\nwere, a mediator betwixt God and the sinner:\n\n{345}\n\nNeither ought he to cease from prayer and\noblation, till he be favoured with the grace\nand mercy which he implores.\n\nWhen a priest celebrates, he honours God, he\nrejoices the angels, he edifies the Church,\nhe helps the living, he obtains rest for the\ndead, and makes himself partaker of all that\nis good.\n\n\n  Chap. VI.--_A Petition concerning the\n  exercise proper before Communion_.\n\n\n        The Voice of the Disciple.\n\n1. When I consider thy greatness, O Lord, and\nmy own vileness, I tremble very much, and am\nconfounded in myself:\n\nFor if I come not to thee, I fly from life;\nand if I intrude myself unworthily, I incur\nthy displeasure.\n\nWhat then shall I do, O my God, my helper, my\ncounsellor in necessities?\n\n2. Do thou teach me the right way: appoint me\nsome short exercise proper for the holy\ncommunion:\n\n{346}\n\nFor it is necessary to know in what manner I\nshould reverently and devoutly prepare my\nheart to thee, for the profitable receiving\nof thy sacrament, or for celebrating also so\ngreat and divine a sacrifice.\n\n\n  Chap. VII.--_Of the discussion of one's\n  own conscience, and of a resolution of\n  amendment_.\n\n\n       The Voice of the Beloved.\n\n1. Above all things it behoves the priest of\nGod to come to the celebrating, handling, and\nreceiving this sacrament, with great humility\nof heart, and lowly reverence; with an entire\nfaith, and with a pious intention of the\nhonour of God.\n\nDiligently examine thy conscience, and to the\nbest of thy power cleanse and purify it by\ntrue contrition and humble confession; so\nthat there be nothing weighty to give thee\nremorse, and hinder thy free access.\n\nRepent thee of all thy sins in general, and\nin particular lament and grieve all thy daily\noffences;\n\n{347}\n\nAnd if thou hast time, confess to God, in the\nsecret of thy heart, all the miseries of thy\npassions.\n\n2. Sigh and grieve that thou art yet so\ncarnal and worldly; so unmortified in thy\npassions.\n\nSo full of the motions of concupiscence; so\nunguarded in thy outward senses; so often\nentangled with many vain imaginations;\n\nSo much inclined to exterior things, so\nnegligent as to the interior;\n\nSo easy to laughter and dissolution; so hard\nto tears and compunction.\n\nSo prone to relaxation, and to the pleasures\nof the flesh; so sluggish to austerity and\nfervour;\n\nSo curious to hear news, and to see fine\nsights; so remiss to embrace things humble\nand abject;\n\nSo covetous to possess much; so sparing in\ngiving; so close in retaining;\n\nSo inconsiderate in speech; so little able to\nhold thy peace;\n\nSo disorderly in thy carriage; so over eager\nin thy actions;\n\nSo greedy at meat; so deaf to the word of\nGod;\n\n{348}\n\nSo hasty for rest; so slow to labour;\n\nSo wakeful to hear idle tales; so drowsy to\nwatch in the service of God;\n\nSo hasty to make an end of thy prayer; so\nwandering as to attention.\n\nSo negligent in saying thy office; so tepid\nin celebrating; so dry at the time of\nreceiving;\n\nSo quickly distracted; so seldom quite\nrecollected within thyself;\n\nSo easily moved to anger; so apt to take\noffence at others;\n\nSo prone to judge; so severe in reprehending;\n\nSo joyful in prosperity; so weak in\nadversity.\n\nSo often proposing many good things, and\neffecting little.\n\n3. Having confessed and bewailed these, and\nother thy defects, with sorrow and great\ndislike of thy own weakness, make a strong\nresolution always to amend thy life, and to\nadvance in virtue.\n\nThen with a full resignation, and with thy\nwhole will, offer thyself up to the honour of\nmy name, on the altar of thy heart, as a\nperpetual holocaust, by committing faithfully\nto me both thy soul and body;\n\n{349}\n\nThat so thou mayest be able to approach to\noffer up sacrifice to God, and to receive for\nthy salvation the sacrament of my body.\n\n4. For there is no oblation more worthy, nor\nsatisfaction greater, for the washing away of\nsins, than to offer up one's self purely and\nentirely to God, together with the oblation\nof the body of Christ, in the Mass and in the\ncommunion.\n\nIf a man does what lies in him, and is truly\npenitent; as often as he shall come to me for\npardon and grace; _as I live, saith the\nLord, who will not the death of a sinner, but\nrather that he should be converted and live;\nI will no longer remember his sins_, but\nall shall be forgiven him. Ezekiel xviii.\n\n{350}\n\n  Chap. VIII.--_Of the oblation of Christ\n  on the cross, and of the resignation of\n  ourselves_.\n\n\n      The Voice of the Beloved.\n\n1. As I willingly offered myself to God, my\nFather, for thy sins, with my hands stretched\nout upon the cross, and my body naked, so\nthat nothing remained in me which was not\nturned into a sacrifice, for to appease the\ndivine wrath;\n\nEven so must thou willingly offer thyself to\nme daily in the Mass, for a pure and holy\noblation, together with all thy powers and\naffections, as heartily as thou art able.\n\nWhat do I require more of thee, than that\nthou endeavour to resign thyself entirely to\nme?\n\nWhatsoever thou givest besides thyself, I\nregard not; for I seek not thy gift, but\nthyself.\n\n2. As it would not suffice thee, if thou\nhadst all things but me; so neither can it\nplease me, whatever thou givest, as long as\nthou offerest not thyself.\n\n{351}\n\nOffer thyself to me, and give thy whole self\nfor God, and thy offering will be accepted.\n\nBehold, I offered my whole self to the Father\nfor thee, and have given my whole body and\nblood for thy food, that I might be all\nthine, and thou mightest be always mine:\n\nBut if thou wilt stand upon thy own bottom,\nand wilt not offer thyself freely to my will,\nthy offering is not perfect, nor will there\nbe an entire union betwixt us.\n\nTherefore, before all thy works, thou must\nmake a free oblation of thyself into the\nhands of God, if thou desire to obtain\nliberty and grace:\n\nFor the reason why so few become illuminated\nand internally free, is because they do not\nwholly renounce themselves.\n\nMy sentence stands firm. _Unless a man\nrenounce all, he cannot be my disciple_.\nLuke xiv.\n\nIf therefore thou desirest to be my disciple,\noffer up thyself to me with all thy\naffections.\n\n{352}\n\n  Chap. IX.--_That we must offer ourselves,\n  and all that is ours, to God, and pray for\n  all._\n\n\n       The Voice of the Disciple.\n\n1. Lord, all things are thine that are in\nheaven and earth.\n\nI desire to offer up myself to thee as a\nvoluntary oblation, and to remain for ever\nthine.\n\nLord, in the sincerity of my heart, I offer\nmyself to thee this day, to be thy servant\nevermore, to serve thee, and to become a\nsacrifice of perpetual praise to thee.\n\nReceive me with this sacred oblation of thy\nprecious body, which I offer to thee this day\nin the presence of thy angels invisibly\nstanding by, that it may be for mine and all\nthe people's salvation.\n\n2. Lord, I offer to thee all my sins and\noffences, which I have committed in thy sight\nand that of thy holy angels, from the day\nthat I was first capable of sin until this\nhour, upon thy propitiatory altar, that thou\nmayest burn and consume them all with the\nfire of thy charity, and mayest remove all\nthe stains of my sins, and cleanse my\nconscience from all offences, and restore to\nme thy grace, which I have lost by sin, by\nfully pardoning me all, and mercifully\nreceiving me to the kiss of peace.\n\n{353}\n\n3. What can I do for my sins, but humbly\nconfess them, and lament them, and\nincessantly implore thy mercy for them?\n\nHear me, I beseech thee, in thy mercy, where\nI stand before thee, O my God:\n\nAll my sins displease me exceedingly; I will\nnever commit them any more: I am sorry for\nthem, and will be sorry for them as long as I\nlive; I am willing to do penance for them,\nand to make satisfaction to the utmost of my\npower.\n\nForgive, O my God, forgive me my sins, for\nthy holy name's sake: save my soul, which\nthou hast redeemed with thy precious blood.\n\nBehold I commit myself to thy mercy, I resign\nmyself into thy hands.\n\n{354}\n\nDeal with me according to thy goodness, not\naccording to my wickedness and iniquity.\n\n4. I offer also to thee all the good I have,\nthough very little and imperfect: that thou\nmayest make it better and sanctify it; that\nthou mayest be pleased with it, and make it\nacceptable to thee, and perfect it more and\nmore; and mayest, moreover, bring me, who am\na slothful and unprofitable wretch, to a good\nand happy end.\n\n5 I offer also to thee all the godly desires\nof thy devout servants; the necessities of my\nparents, friends, brethren, sisters, and of\nall those that are dear to me; and of all\nsuch, as for the love of thee have been\nbenefactors to me or others; or who have\ndesired and begged of me to offer up prayers\nand masses for themselves and all that\nbelonged to them; whether they live as yet in\nthe flesh, or whether they are now departed\nout of this world;\n\nThat they all may be sensible of the\nassistance of thy grace, of the benefit of\nthy comfort, of thy protection from all\ndangers, and of a deliverance from their\npains; and that being freed from all evils,\nthey may with joy give worthy thanks to thee.\n\n{355}\n\n6. I offer up also to thee my prayers, and\nthis sacrifice of propitiation for them in\nparticular, who have in any thing wronged me,\ngrieved me or abused me, or have done me any\ndamage or displeasure;\n\nAnd for all those likewise whom I have at any\ntime grieved, troubled, injured, or\nscandalized, by word or deed, knowingly or\nunknowingly; that it may please thee to\nforgive us all our sins and offences one\nagainst another.\n\nTake, O Lord, from our hearts all jealousy,\nindignation, wrath and contention, and\nwhatsoever may hurt charity, and lessen\nbrotherly love.\n\nHave mercy, O Lord, have mercy on those that\ncrave thy mercy; give grace to them that\nstand in need thereof; and grant that we may\nbe worthy to enjoy thy grace, and that we may\nattain to life everlasting. _Amen_.\n\n{356}\n\n  Chap. X.--_That the holy communion is not\n  lightly to be forborne_.\n\n\n\n        The Voice of the Beloved.\n\n1. Thou oughtest often to have recourse to\nthe fountain of Grace, and of Divine Mercy;\nto the Fountain of all Goodness and Purity;\nthat thou mayest be healed of thy passions\nand vices, and be made more strong and\nvigilant against all the temptations and\ndeceits of the devil.\n\nThe enemy, knowing the very great advantage\nand remedy which is in the holy communion,\nstrives by all means and occasions, as much\nas he is able, to withdraw and hinder\nfaithful and devout persons from it.\n\n2. For when some are preparing themselves for\nthe sacred communion, they suffer the greater\nassault of Satan.\n\nThis wicked spirit, as it is written in Job,\ncometh among the sons of God to trouble them\nwith his accustomed malice, or to make them\never fearful and perplexed, that so he may\ndiminish their devotion, or by his assaults\ntake away their faith: it haply they may\naltogether forbear the communion, or at least\napproach to it with tepidity.\n\n{357}\n\nBut there is no heed to be taken of his\nwiles, and suggestions, be they never so\nfilthy and abominable; but all his attempts\nart to be turned back upon his own head.\n\nThe wretch is to be contemned and scorned,\nnor is the holy communion to be omitted for\nhis assaults, and the commotions which he\ncauseth.\n\n3. Oftentimes also a person is hindered by\ntoo great solicitude for obtaining devotion,\nand a certain anxiety about making his\nconfession.\n\nFollow herein the counsel of the wise, and\nput away all anxiety and scruple; for it\nhindereth the grace of God, and destroyeth\ndevotion.\n\nLeave not the holy communion for every small\ntrouble or vexation, but go quickly to\nconfession, and willingly forgive others\ntheir offences against thee.\n\n{358}\n\nAnd if thou hast offended any one, humbly\ncrave pardon, and God will readily forgive\nthee.\n\n4. What doth it avail to delay thy confession\nfor a long time, or to put off the holy\ncommunion?\n\nPurge thyself with speed, spit out the venom\npresently, make haste to take this\n_remedy_, and thou shalt find it to be\nbetter with thee, than if thou hadst deferred\nit for a long time.\n\nIf thou lettest it alone to-day for this\ncause, perhaps to-morrow a greater will fall\nout, and so thou mayest be hindered a long\ntime from communion, and become more unfit:\n\nWith all possible speed shake off this\nheaviness and sloth, for it is to no purpose\nto continue long in disquiet, to pass a long\ntime in trouble, and for these daily\nimpediments to withdraw thyself from the\n_divine mysteries_.\n\nYea, it is very hurtful to defer the\ncommunion long; for this usually causeth a\ngreat lukewarmness and numbness.\n\n{359}\n\nAlas! some tepid and dissolute people are\nwilling to put off their confession, and\ndesire that their communion should be\ndeferred, lest they should be obliged thereby\nto keep a stricter watch over themselves.\n\n5 Ah! how little is their love of God, how\nweak is their devotion who so easily put by\nthe sacred communion?\n\nHow happy is he, and acceptable to God, who\nso liveth, and keepeth his conscience in such\npurity, as to be ready and well disposed to\ncommunicate every day, if it were permitted,\nand he might do it without note.\n\nIf sometimes a person abstains out of\nhumility, or by reason of some lawful\nimpediment, he is to be commended for his\nreverence.\n\nBut if sloth steal upon him, he must stir up\nhimself, and do what lieth in him; and God\nwill assist his desire, for his good will,\nwhich he chiefly regards.\n\n6. And when he is lawfully hindered, he must\nyet always have a good will and a pious\nintention to communicate, and so he shall not\nlose the fruit of the sacrament.\n\n{360}\n\nFor every devout man may every day and hour\nreceive Christ spiritually without any\nprohibition, and with profit to his soul.\n\nAnd yet on certain days, and at the time\nappointed, he ought to receive sacramentally\nwith an affectionate reverence the body of\nhis Redeemer, and rather aim at the honour of\nGod, than seek his own comfort.\n\nFor he communicates mystically, and is\ninvisibly fed, as often as he devoutly\ncalleth to mind the mystery of the\nincarnation of Christ, and his passion; and\nis inflamed with the love of him.\n\n7. He that prepareth not himself, but when a\nfestival draweth near, or when custom\ncompelleth him thereunto, shall often be\nunprepared.\n\nBlessed is he that offereth himself up as an\nholocaust to the Lord, as often as he\ncelebrates or communicates.\n\nBe neither too long, nor too hasty in\ncelebrating, but observe the good common\nmanner of those with whom thou livest.\n\n{361}\n\nThou oughtest not to be tedious and\ntroublesome to others, but to keep the common\nway, according to the appointment of\nsuperiors; and rather suit thyself to the\nprofit of others, than to thine own devotion\nor affection.\n\n\n  Chap. XI.--_That the body of Christ and\n  the holy scripture are most necessary to a\n  faithful soul_.\n\n\n       The Voice of the Disciple.\n\n1. O Sweetest Lord Jesus, how great sweetness\nhath a devout soul that feasteth with thee in\nthy banquet; where there is no other meat set\nbefore her to be eaten but thyself her only\nbeloved, and most to be desired above all the\ndesires of her heart!\n\nAnd to me indeed it would be delightful to\npour out tears in thy presence, with the\nwhole affection of my heart, and like the\ndevout Magdalen to wash thy feet with my\ntears.\n\nBut where is this devotion? Where is this so\nplentiful shedding of holy tears?\n\n{362}\n\nSurely in the sight of thee, and of thy holy\nangels, my whole heart ought to be inflamed,\nand to weep for joy.\n\nFor I have thee in the sacrament truly\npresent, though hidden under another form.\n\n2. For to behold thee in thine own divine\nbrightness, is what my eyes would not be able\nto endure, neither could the whole world\nsubsist in the splendour of the glory of thy\nMajesty.\n\nIn this therefore thou condescendest to my\nweakness, that thou hidest thyself under the\nsacrament.\n\nI truly have and adore him whom the angels\nadore in heaven; but I as yet in\n_faith_, they by _sight_ and\nwithout a veil.\n\nI must be content with the light of _true\nfaith_, and walk therein till the day of\neternal brightness break forth, and the\nshades of figures pass away.\n\nBut when that which is perfect shall come,\nthe use of the sacraments shall cease: for\nthe blessed in heavenly glory stand not in\nneed of the remedy of the sacraments.\n\n{363}\n\nFor they rejoice without end in the presence\nof God, beholding his glory face to face; and\nbeing transformed from glory into the glory\nof the incomprehensible Deity, they taste the\n_Word of God made flesh_, as he was from\nthe beginning, and as he remaineth for ever.\n\n3. When I call to mind these wonders, even\nevery spiritual comfort becomes grievously\ntedious to me; because as long as I behold\nnot my Lord openly in his glory, I make no\naccount of whatsoever I see and hear in the\nworld.\n\nThou art my witness, O God, that not one\nthing can comfort me, nor any thing created\ngive me rest, but only thou, my God, whom I\ndesire for ever to contemplate.\n\nBut this is not possible whilst I remain in\nthis mortal life.\n\nAnd therefore I must frame myself to much\npatience, and submit myself to thee in all my\ndesires.\n\nFor thy saints also, O Lord, who now rejoice\nwith thee in the Kingdom of heaven, whilst\nthey were living, expected in faith and great\npatience the coming of thy glory. What they\nbelieved, I believe; what they hoped for, I\nhope for; and whether they are come, I trust\nthat I also through thy grace shall come.\n\n{364}\n\nIn the mean time I will walk in faith,\nstrengthened by the example of thy saints.\n\nI shall have moreover for my comfort, and the\ndirection of my life, thy holy books; and\nabove all these things, thy most holy body\nfor a singular remedy and refuge.\n\n4. For in this life I find there are two\nthings especially necessary for me, without\nwhich this miserable life would be\ninsupportable.\n\nWhilst I am kept in the prison of this body,\nI acknowledge myself to need two things, to\nwit, _food_ and _light_.\n\nThou hast therefore given to me, weak as I\nam, thy sacred body for the nourishment of my\nsoul and body, and thou hast set _thy Word\nas a light to my feet_. Psalms cxviii.\n\nWithout these two I could not well live, for\nthe Word of God is the light of my soul, and\nthy sacrament is _the bread of Life_.\n\n{365}\n\nThese also may be called the two tables set\non the one side, and on the other, in the\nstore house of the _holy church_.\n\nOne is the table of the _holy altar_,\nhaving the _holy bread_, that is the\nprecious _Body of Christ_.\n\nThe other is that of the _divine law_,\ncontaining _holy doctrine_, teaching the\n_right faith_, and firmly leading even\nwithin the _veil_, where are the\n_holies of holies_:\n\nThanks be to thee, O Lord Jesus, Light of\neternal Light, for the table of _holy\ndoctrine_ which thou hast afforded us by\nthe ministry of thy servants, the prophets\nand apostles, and other teachers.\n\n5. Thanks be to thee, O thou Creator and\nRedeemer of men, who, to manifest thy love to\nthe whole world, hast prepared a great\nsupper, wherein thou hast set before us to be\neaten, not the typical lamb, but thy most\nsacred body and blood: rejoicing all the\nfaithful with thy holy banquet, and\nreplenishing them with the cup of salvation,\nin which are all the delights of paradise;\nand the holy angels do feast with us, but\nwith a more happy sweetness.\n\n{366}\n\n6. O how great and honourable is the office\nof priests, to whom it is given to consecrate\nwith sacred words the Lord of Majesty; to\nbless _him_ with their lips, to hold\n_him_ with their hands, to receive\n_him_ with their own mouth, and to\nadminister _him_ to others!\n\nOh! how clean ought those hands to be, how\npure that mouth, how holy that body, how\nunspotted the heart of a _priest_, into\nwhom thou the Author of Purity so often\nenters!\n\nFrom the mouth of a _priest_ nothing but\nwhat is _holy_, no word but what is\n_good_ and _profitable_ ought to\nproceed, who so often receives the sacrament\nof Christ.\n\n7. His eyes ought to be _simple_, and\n_chaste_, which are used to behold the\n_Body of Christ;_ his hands _pure_\nand lifted up to heaven, which use to handle\nthe Creator of heaven and earth.\n\n{367}\n\nUnto the priest especially it is said in the\nlaw, _Be you holy, for I the Lord your God\nam holy_. Leviticus xix. 20.\n\n8. Let thy grace, O Almighty God, assist us,\nthat we, who have undertaken the office of\npriesthood, may serve thee worthily and\ndevoutly in all purity and good conscience.\n\nAnd if we cannot live in so great innocency\nas we ought, grant us at least duly to bewail\nthe sins which we have committed; and in the\nspirit of humility, and the resolution of a\ngood-will, to serve thee more fervently for\nthe time to come.\n\n\n  Chap. XII.--_That he who is to\n  communicate ought to prepare himself for\n  Christ with great diligence_.\n\n\n        The Voice of the Beloved.\n\n1. I Am the lover of purity, and the giver of\nall holiness.\n\nI seek a pure heart, and there is the place\nof my _rest_.\n\n{368}\n\nMake ready for me _a large upper room\nfurnished, and I will make the pasch with\nthee, together with my disciples._ Mark\nxiv. Luke xxii.\n\nIf thou wilt have me come to thee, and remain\nwith thee; purge out the old leaven, and make\nclean the habitation of thy heart;\n\nShut out the whole world, and all the tumult\nof vices; sit like a sparrow solitary on the\nhouse top, and think of thy excesses in the\nbitterness of thy soul.\n\nFor every lover prepareth the best and\nfairest room for his dearly beloved; and\nhereby is known the affection of him that\nentertaineth his beloved.\n\n2. Know nevertheless, that thou canst not\nsufficiently prepare thyself by the merit of\nany action of thine, although thou shouldst\nprepare thyself a whole year together, and\nthink of nothing else.\n\nBut it is of my mere goodness and grace that\nthou art suffered to come to my table; as if\na beggar should be invited to dinner by a\nrich man, who hath nothing else to return him\nfor his benefit, but to humble himself, and\nto give him thanks.\n\n{369}\n\nDo what lieth in thee, and do it diligently;\nnot for custom, nor for necessity; but with\nfear, and reverence, and affection, receive\nthe body of thy beloved Lord, thy God, who\nvouchsafeth to come to thee.\n\nI am he that have invited thee, I have\ncommanded it to be done, I will supply what\nis wanting in thee, come and receive me.\n\n3. When I bestow the grace of devotion give\nthanks to thy God, not for that thou art\nworthy, but because I have had mercy on thee.\n\nIf thou hast it not, but rather findest\nthyself dry, continue in prayer, sigh and\nknock, and give not over, till thou receivest\nsome crum or drop of saving grace.\n\nThou hast need of me, not I of thee.\n\nNeither dost thou come to sanctify me, but I\ncome to sanctify and make thee better;\n\nThou comest that thou mayest be sanctified by\nme, and united to me; that thou mayest\nreceive new grace, and be inflamed anew to\namendment.\n\n{370}\n\nNeglect not this grace, but prepare thy heart\nwith all diligence, and bring thy beloved\ninto thee.\n\n4. But thou oughtest not only to prepare\nthyself to devotion before communion, but\ncarefully also to keep thyself therein after\nreceiving the sacrament; neither is the\ncarefully guarding of thyself afterwards less\nrequired than the devoutly preparing thyself\nbefore: for a good guard afterwards is the\nbest preparation again for the obtaining of\ngreater grace.\n\nFor what renders a man very much indisposed\nis, if he presently pour himself out upon\nexterior comforts.\n\nBeware of much talk, remain in secret, and\nenjoy thy God; for thou hast him whom all the\nworld cannot take from thee.\n\nI am he to whom thou oughtest to give thy\nwhole self; so that thou mayest henceforward\nlive, without all solicitude, not in thyself,\nbut in me.\n\n{371}\n\n  Chap. XIII.--_That a devout soul ought to\n  desire with her whole heart to be united to\n  Christ in the sacrament_.\n\n\n       The Voice of the Disciple.\n\n1. Who will give me, O Lord, to find thee\nalone, that I may open my whole heart to\nthee, and enjoy thee as my soul desireth; and\nthat no one may now despise me, nor any thing\ncreated move me or regard me; but thou alone\nmayest speak to me, and I to thee; as the\n_Beloved_ is wont to speak to his\n_Beloved_, and a friend to banquet with\nhis friend.\n\nThis I pray for, this I desire, that I may be\nwholly united to thee, and may withdraw my\nheart from all created things; and by the\nholy communion, and often celebrating, may\nmore and more learn to relish heavenly and\neternal things.\n\nAh! Lord God, when shall I be wholly united\nto thee, and absorpt in thee, and altogether\nforgetful of myself:\n\nThou in me, and I in thee; and so grant us\nboth to continue in one.\n\n{372}\n\n2. Verily thou art my _Beloved_, the\nchoicest amongst thousands, in whom my soul\nis well pleased to dwell all the days of her\nlife:\n\nVerily, thou art my _peace-maker_, in\nwhom is sovereign _peace_ and true\n_rest;_ out of whom is _labour_ and\n_sorrow_, and endless _misery:_\n\nThou art in truth, a hidden God, and thy\ncounsel is not with the wicked; but thy\nconversation is with the humble and the\nsimple.\n\nOh! how sweet is thy spirit, O Lord, who, to\nshew thy sweetness towards thy children,\nvouchsafest to feed them with the most\ndelicious bread which cometh down from\nheaven!\n\nSurely, there is no other nation so great,\nthat hath their God so nigh to them, as thou\nour God art present to all thy faithful; to\nwhom, for their daily comfort, and for the\nraising up their hearts to heaven, thou\ngavest thyself to be eaten and enjoyed.\n\n3. For what other nation is there so honoured\nas the Christian people!\n\n{373}\n\nOr what creature under heaven so beloved as a\ndevout soul, into whom God cometh, that he\nmay feed her with his glorious flesh?\n\nOh! unspeakable grace! Oh! wonderful\ncondescension! Oh! infinite love, singularly\nbestowed upon man!\n\nBut what return shall I make to the Lord for\nthis grace, and for so extraordinary a\ncharity?\n\nThere is nothing that I can give him that\nwill please him better, than if I give up my\nheart entirely to God, and unite it closely\nto him.\n\nThen all that is within me shall rejoice\nexceedingly, when my soul shall be perfectly\nunited to my God:\n\nThen will he say to me, If thou wilt be with\nme, I will be with thee; and I will answer\nhim: Vouchsafe, O Lord, to remain with me,\nand I will willingly be with thee.\n\nThis is my whole desire, that my heart may be\nunited to thee.\n\n{374}\n\n  Chap. XIV.--_Of the ardent desire of some\n  devout persons to receive the body of\n  Christ_.\n\n\n      The Voice of the Disciple.\n\n1. _Oh! how great is the abundance of thy\nsweetness, O Lord, which thou hast laid up\nfor them that fear thee._ Psalms xxx.\n\nWhen I remember some devout persons, who come\nto thy sacrament with the greatest devotion\nand affection, I am often confounded and\nashamed within myself, that I approach so\ntepidly and coldly to thy altar, and to the\ntable of the holy communion;\n\nThat I remain so dry, and without affection\nof heart; that I am not wholly set on fire in\nthy presence, O my God; nor so earnestly\ndrawn and affected, as many devout persons\nhave been, who, out of a vehement desire of\ncommunion, and a sensible love in their\nhearts, could not contain themselves from\nweeping;\n\n{375}\n\nBut with their whole souls eagerly thirsted\nto approach, both with the mouth of their\nheart and of their body, to thee, O God, the\nliving Fountain; being in no wise able to\nmoderate or satisfy their hunger, but by\nreceiving thy body with all joy and spiritual\ngreediness.\n\n2. Oh! _true ardent faith_ of these\npersons, being a probable argument of thy\nsacred presence!\n\nFor they truly know their Lord in the\nbreaking of bread, whose heart burneth so\nmightily within them, from Jesus his walking\nwith them. _Luke_ xxiv.\n\nSuch affection and devotion as this, so\nvehement a love and burning, is often far\nfrom me.\n\nBe thou merciful to me, O good Jesus, sweet\nand gracious Lord; and grant me, thy poor\nbeggar, to feel, sometimes at least, in the\nsacred communion, some little of the cordial\naffection of thy love, that my _faith_\nmay be more strengthened, my _hope_ in\nthy goodness increased, and that my\n_charity_, being once perfectly\nenkindled, and having tasted the _Manna_\nof heaven, may never decay.\n\n{376}\n\n3. Moreover, thy mercy is able to give me the\ngrace I desire, and to visit me in thy great\nclemency with the spirit of fervour, when it\nshall please thee:\n\nFor though I burn not at present with so\ngreat a desire as those that are so\nsingularly devoted to thee; yet, by thy\ngrace, I desire to have this same great\ninflamed desire; praying and wishing that I\nmay be made partaker with all such thy\nfervent lovers, and be numbered in their holy\ncompany.\n\n\n  Chap. XV.--_That the grace of devotion is\n  obtained by humility and self-denial._\n\n\n1. Thou oughtest to seek the grace of\ndevotion earnestly, to ask it fervently, to\nwait for it patiently and confidently, to\nreceive it thankfully, to keep it humbly, to\nwork with it diligently, and to commit to God\nthe time and manner of this heavenly\nvisitation, until it shall please him to come\nunto thee.\n\n{377}\n\nThou oughtest chiefly to humble thyself, when\nthou feelest inwardly little or no devotion;\nand yet not to be too much dejected, nor to\ngrieve inordinately.\n\nGod often giveth, in one short moment, what\nhe hath a long time denied:\n\nHe giveth sometimes in the end, that which in\nthe beginning of prayer he deferred to grant.\n\n2. If grace were always presently given, and\never at hand with a wish, it would be more\nthan man's infirmity could well bear:\n\nTherefore the _grace of devotion_ is to\nbe expected with a good hope and humble\npatience. Yet impute it to thyself, and to\nthy sins, when it is not given to thee, or\nwhen it is secretly taken away.\n\nIt is sometimes a little thing that hinders\nor hides grace from us; if that may be called\n_little_, and not rather _great_,\nwhich hindereth so great a good:\n\n{378}\n\nBut if thou remove this same, be it small or\ngreat, and perfectly overcome it, thou shalt\nhave thy desire.\n\n3. For as soon as ever thou hast delivered\nthyself up to God with thy whole heart, and\nneither seekest this nor that for thine own\npleasure or will, but wholly placest thyself\nin him, thou shalt find thyself united and at\npeace; for nothing will relish so well, and\nplease thee so much, as the good pleasure of\nthe divine will.\n\nWhosoever therefore with a single heart shall\ndirect his attention upwards to God, and\npurge himself of all inordinate love or\ndislike of any created thing, he shall be the\nmost fit to receive grace, and worthy of the\ngift of devotion:\n\nFor the Lord bestows his blessing there where\nhe finds the vessels empty.\n\nAnd the more perfectly one forsakes these\nthings below, and the more he dies to himself\nby the contempt of himself, the more speedily\ngrace cometh, entereth in more plentifully,\nand the higher it elevateth the free heart.\n\n{379}\n\n4. _Then shall he see and abound, he shall\nadmire, and his heart shall be enlarged_\nwithin him, because the hand of the Lord is\nwith him, and he has put himself wholly into\nhis _hand_ for ever. Behold, thus shall\nthe man be blessed that seeketh God with his\nwhole heart, and taketh not his soul in vain.\n\nSuch a one as this, in receiving the Holy\nEucharist, obtains a great grace of _divine\nunion;_ because he looks not towards his\nown devotion and comfort, but, above all\ndevotion and comfort, regards the honour and\nglory of God.\n\n\n  Chap. XVI.--_That we ought to lay open\n  our necessities to Christ, and crave his\n  grace._\n\n\n       The Voice of the Disciple.\n\n1. O Most sweet and loving Lord, whom I now\ndesire to receive with all devotion, thou\nknowest my weakness, and the necessity which\nI endure; in how great evils and vices I am\nimmersed; now often I am oppressed, tempted,\ntroubled, and defiled;\n\n{380}\n\nTo thee I come for remedy; I pray to thee for\ncomfort and succour.\n\nI speak to him that knows all things, to whom\nall that is within me is manifest, and who\nalone can perfectly comfort and help me.\n\nThou knowest what good I stand most inn need\nof, and how poor I am in virtues.\n\n2. Behold, I stand before thee poor and\nnaked, begging thy grace, and imploring thy\nmercy:\n\nFeed thy hungry beggar; inflame my coldness\nwith the fire of thy love; enlighten my\nblindness with the brightness of thy\npresence;\n\nTurn all earthly things to me into\nbitterness; all things grievous and cross\ninto patience; all things below and created,\ninto contempt and oblivion:\n\nLift up my heart to thee in heaven, and\nsuffer me not to wander upon earth:\n\n{381}\n\nBe thou only sweet to me from henceforth for\nevermore; for thou only art my meat and my\ndrink, my love and my joy, my sweetness and\nall my good.\n\n3. Oh! that with thy presence thou wouldst\ninflame, burn, and transform me into thyself,\nthat I may be made one spirit with thee, by\nthe grace of internal union, and by the\nmelting of ardent love!\n\nSuffer me not to go from thee hungry and dry;\nbut deal with me in thy mercy, as thou hast\ndealt wonderfully with thy saints.\n\nWhat marvel if I should be wholly set on fire\nby thee, and should die to myself; since thou\nart a _fire_ always burning, and never\ndecaying; a _love_ purifying the heart,\nand enlightening the understanding.\n\n{382}\n\n  Chap. XVII.--_Of fervent love and\n  vehement desire to receive Christ_.\n\n\n       The Voice of the Disciple.\n\n1. With the greatest devotion and burning\nlove, with all the affection and fervour of\nmy heart, I desire to receive thee, O Lord;\nas many saints and devout persons, who were\nmost pleasing to thee in holiness of life,\nand most fervent in devotion, have desired\nthee when they have communicated.\n\nO my God, my eternal love, my whole good, and\nnever-ending happiness, I would gladly\nreceive thee with the most vehement desire,\nand most worthy reverence, that any of the\nsaints ever had or could feel.\n\n2. And though I be unworthy to have all those\nfeelings of devotion, yet I offer to thee the\nwhole affection of my heart, as if I alone\nhad all those highly pleasing inflamed\ndesires;\n\n{383}\n\nYea, and whatsoever a godly mind can conceive\nand desire, all this, with the greatest\nreverence and most inward affection, I offer\nand present to thee:\n\nI desire to reserve nothing to myself, but\nfreely and most willingly to sacrifice\nmyself, and all that is mine, to thee.\n\nO Lord, my God, my Creator and Redeemer, I\ndesire to receive thee this day with such\n_affection, reverence, praise_, and\n_honour;_ with such _gratitude,\nworthiness,_ and _love;_ with such\n_faith, hope,_ and _purity,_ as thy\nmost holy Mother, the glorious Virgin Mary,\nreceived and desired thee, when she humbly\nand devoutly answered the angel, who declared\nto her the mystery of the incarnation;\n_Behold the handmaid of the Lord, let it be\ndone unto me according to thy word_. Luke\ni.\n\n3. And as thy blessed forerunner, the most\nexcellent among the saints, John the Baptist,\nin thy presence leaped for joy through the\nHoly Ghost, whilst he was as yet shut up in\nhis mother's womb; and afterwards seeing\nJesus walking amongst men, humbling himself\nexceedingly, said with devout affection,\n_The friend of the bridegroom that standeth\nand heareth him, and rejoiceth with joy for\nthe voice of the bridegroom._ John iii. So\nI also wish to be inflamed with great and\nholy desires, and to present myself to thee\nwith my whole heart:\n\n{384}\n\nWherefore I here offer and present myself to\nthee the excessive joys of all devout hearts,\ntheir ardent affections, their extasies and\nsupernatural illuminations, and heavenly\nvisions; together with all the virtues and\npraises which are or shall be celebrated by\nall creatures in heaven and earth; for myself\nand all such as are recommended to my\nprayers, that by all thou mayest be worthily\npraised and glorified for ever.\n\n4. Receive my wishes, O Lord, my God, and my\ndesire of giving thee infinite praise and\nimmense blessing, which, according to the\nmultitude of thy unspeakable greatness, are\nmost justly due to thee.\n\n{385}\n\nThese I render, and desire to render to thee\nevery day and every moment: and I invite and\nentreat all the heavenly spirits, and all thy\nfaithful, with my prayers and affections, to\njoin with me in giving thee praises and\nthanks.\n\n5. Let all people, tribes, and tongues praise\nthee, and magnify thy holy and sweet name,\nwith the highest jubilation and ardent\ndevotion.\n\nAnd let all who reverently and devoutly\ncelebrate thy most high sacrament, and\nreceive it with full faith, find grace and\nmercy at thy hands, and humbly pray for me, a\nsinful creature.\n\nAnd when they shall have obtained their\ndesired devotion and joyful union, and shall\ndepart from thy sacred heavenly table, well\ncomforted, and wonderfully nourished, let\nthem vouchsafe to remember my poor soul.\n\n{386}\n\n  Chap. XVIII.--_That a man be not a\n  curious searcher into this sacrament, but a\n  follower of Christ, submitting his sense to\n  holy faith._\n\n\n       The Voice of the Beloved.\n\n1. Thou must, beware of curious and\nunprofitable searching into this most\nprofound sacrament, if thou wilt not sink\ninto the depth of doubt.\n\n_He that is a searcher of Majesty shall be\noppressed by glory._ Proverbs xxv. God is\nable to work more than man can understand.\n\nA pious and humble inquiry after _truth_\nis tolerable, which is always ready to be\ntaught, and studies to walk in the sound\ndoctrine of the _Fathers_.\n\n2. Blessed is that simplicity that leaveth\nthe difficult ways of disputes, and goeth on\nin the plain and sure path of God's\ncommandments.\n\nMany have lost devotion, whilst they would\nsearch into high things.\n\n{387}\n\nIt is _faith_ that is required of thee,\nand a _sincere life;_ not the height of\nunderstanding, not diving deep into the\nmysteries of God.\n\nIf thou dost not understand nor comprehend\nthose things that are under thee, how\nshouldst thou comprehend those things that\nare above thee?\n\nSubmit thyself to God, and humble thy\n_sense_ to _faith_, and the light\nof knowledge shall be given thee, as far as\nshall be profitable and necessary for thee.\n\n3. Some are grievously tempted about faith\nand the sacrament; but this is not to be\nimputed to them, but rather to the enemy.\n\nBe not thou anxious, stand not to dispute\nwith thy thoughts, nor to answer the doubts\nwhich the devil suggests, but believe the\nwords of God, believe his saints and\nprophets, and the wicked enemy will fly from\nthee.\n\nIt is often very profitable to the servant of\nGod to suffer such things;\n\n{388}\n\nFor the devil tempteth not unbelievers and\nsinners, whom he already securely possesseth;\nbut the faithful and devout he many ways\ntempteth and molesteth.\n\n4. Go forward therefore with a sincere and\nundoubted faith, and with an humble reverence\napproach to this sacrament; and whatsoever\nthou art not able to understand, commit\nsecurely to God, who is _Omnipotent_.\n\nGod never deceiveth, but he is deceived that\ntrusts too much to himself:\n\nGod walketh with the simple, and revealeth\nhimself to the humble; he giveth\nunderstanding to little ones, openeth the\ngate of knowledge to pure minds, and hideth\nhis grace from the curious and proud.\n\nHuman _reason_ is weak and may be\ndeceived; but true _faith_ cannot be\ndeceived.\n\n5. All reason and natural search ought to\nfollow faith, and not to go before it, nor\noppose it;\n\nFor _faith_ and _love_ are here\npredominant, and work by hidden ways in this\nmost holy and super-excellent sacrament.\n\n{389}\n\nGod, who is eternal and incomprehensible, and\nof infinite power, doth great and inscrutable\nthings in heaven and earth, and there is no\nsearching out his wonderful works.\n\nIf the works of God were such as might be\neasily comprehended by human reason, they\ncould not be called wonderful and\nunspeakable.\n\n\n                The End.\n\n\nErratum, page 356, line 2, for likely read\nlightly.\n\n  [Transcriber's note: This correction has\n  been applied.]\n\n{390}\n\n          Contents.\n\n\n\nChap.   BOOK I.                           Page.\n\ni.    Of following Christ and despising\n      all the vanities of the world          3\n\nii.   Of having an humble sentiment\n      of one's self                          6\n\niii.  Of the doctrine of truth               8\n\niv.   Of prudence in our doings             13\n\nv.    Of the reading the holy scriptures    14\n\nvi.   Of inordinate affections              16\n\nvii.  Of flying vain hope and pride         17\n\nviii. Of shunning too much familiarity      19\n\nix.   Of obedience and subjection           20\n\nX.    Of avoiding superfluity of words      21\n\nxi.   Of acquiring peace and zeal of\n      spiritual progress                    23\n\nxii.  Of the advantage of adversity         26\n\nxiii. Of resisting temptation               28\n\nxiv.  Of avoiding rash judgment             33\n\n{391}\n\nxv.   Of works done out of charity          34\n\nxvi.  Of bearing the defects of others      36\n\nxvii. Of a monastic life                    38\n\nxviii. Of the examples of the holy fathers  40\n\nxix.  Of the exercises of a\n      good religious man                    44\n\nxx.   Of the love of solitude and silence   49\n\nxxi.  Of compunction of heart               54\n\nxxii. Of the consideration of the\n      misery of man                         58\n\nxxiii. Of the thoughts of death             63\n\nxxiv. Of judgment and the punishment\n      of sins                               69\n\nXXV.  Of the fervent amendment of\n      our whole life                        75\n\n\n              Book II.\n\ni.   Of interior conversation                83\n\nii.  Of humble submission                   89\n\niii. Of a good peaceable man                90\n\niv.  Of a pure mind and simple intention    93\n\nv.   Of the consideration of one's self     95\n\nvi.  Of the joy of a good conscience        97\n\n{392}\n\nvii.  Of the love of Jesus above\n      all things.                          100\n\nviii. Of familiar friendship with Jesus    102\n\nix.   Of the want of all comfort           106\n\nX.    Of gratitude for the grace of God    111\n\nxi.   Of the small number of the\n      lovers of the cross of Jesus         115\n\nxii.  Of the King's highway of the\n      Holy Cross                           119\n\n\n              Book III.\n\ni.  Of the internal speech of Christ\n    to a faithful soul                     129\n\nii. That truth speaks within us\n    without noise of words                 131\n\niii. That the words of God are to be\n     heard with humility, and that many\n     weigh them not                        133\n\n     A prayer to implore the grace\n     of devotion                           136\n\niv.  That we ought to walk in truth\n     and humility in God's presence        138\n\nv. Of the wonderful effect of divine love  141\n\nvi. Of the proof of a true lover           146\n\n{393}\n\nvii.  That grace is to be hid under\n      the guardianship of humility         150\n\nviii. Of the mean esteem of one's\n      self in the sight of God             155\n\nix.   That all things are to be referred\n      to God, as to our last end           157\n\nX.    That it is sweet to serve God,\n      despising this world                 159\n\nxi. That the desires of the heart are\n    to be examined and moderated           163\n\nxii. Of learning patience, and of\n     fighting against concupiscence        165\n\nxiii. Of the obedience of an humble\n      subject after the example of\n      Jesus Christ                         168\n\nxiv. Of considering the secret judgments\n     of God, lest we be puffed up\n     by our good works                     171\n\nxv. How we are to be disposed, and what we\n    are to say when we desire any thing    173\n\n    A prayer for the fulfilling of the\n    will of God                            175\n\n{394}\n\nxvi.   That true comfort is to be\n       sought in God alone                 177\n\nxvii.  That we ought to cast all our\n       care upon God                       179\n\nxviii. That temporal miseries are to be\n       borne with patience after the\n       example of Jesus Christ             181\n\nxix.   Of supporting injuries, and\n       who is proved to be truly patient   183\n\nxx.    Of the confession of our own\n       infirmity, and of the miseries\n       of this life                        186\n\nxxi.   That we are to rest in God\n       above all goods and gifts           190\n\nxxii.  Of the remembrance of the\n       manifold benefits of God            195\n\nxxiii. Of four things which bring\n       much peace                          198\n\n       A prayer against evil thoughts      200\n\n       A prayer for the enlightening\n       of the mind                         201\n\nxxiv. That we are not to be curious in\n      enquiring into the life of others    202\n\nxxv. In what things the firm peace of the\n     heart and true progress doth consist  204\n\n{395}\n\nxxvi. Of the eminence of a free mind,\n      which humble prayer better procures\n      than reading                         207\n\nxxvii. That self love chiefly keeps a\n       person back from the sovereign good 209\n\n   A prayer for the cleansing of the heart\n   and the obtaining of heavenly wisdom    211\n\nxxviii. Against the tongues of detracters  212\n\nxxix. How in the time of tribulation\n      God is to be invoked and blessed     213\n\nxxx. Of asking the divine assistance,\n     and of confidence of recovering grace 215\n\nxxxi. Of disregarding all things created,\n      that so we may find the Creator      220\n\nxxxii. Of the denying ourselves,\n       and renouncing all cupidity         224\n\nxxxiii. Of the inconstancy of our heart,\n        and of directing our final\n        intention to God                   226\n\nxxxiv. That he that loves God relishes him\n       above all things, and in all things 228\n\n{396}\n\nxxxv. That there is no being secure\n      from temptation in this life         231\n\nxxxvi. Against the vain judgments of men   234\n\nxxxvii. Of a pure and full resignation\n        of ourselves, for the obtaining\n        freedom of heart                   236\n\nxxxviii. Of the good government of\n         ourselves in outward things, and\n         of having recourse to God\n         in dangers                        238\n\nxxxix. That a man must not be\n       over eager in his affairs           240\n\nxl. That man hath no good of himself,\n    and that he cannot glory in any thing  242\n\nxli. Of the contempt of all\n     temporal honour                       245\n\nxlii. That our peace is not to be\n      placed in men                        246\n\nxliii. Against vain and worldly learning   248\n\nxliv. Of not drawing to ourselves\n      exterior things                      251\n\nxlv.  That credit is not to be given\n      to all men; and that men\n      are prone to offend in words         252\n\n{397}\n\nxlvi. Of having confidence in God\n      when words arise against us          256\n\nxlvii. That all grievous things are to be\n       endured for life everlasting        260\n\nxlviii. Of the day of eternity, and\n        of the miseries of this life       263\n\nxlix. Of the desire of eternal life,\n      and how great things are\n      promised to them that fight          268\n\nl. How a desolate person ought to offer\n   himself into the hands of God           274\n\nli. That we must practise ourselves in\n    humble works, when we cannot attain\n    to high things                         280\n\nlii. That a man ought not to esteem\n     himself worthy of consolation,\n     but rather guilty of stripes          282\n\nliii. That the grace of God is not\n      communicated to the earthly-minded   285\n\nliv.  Of the different motions of nature\n      and grace                            288\n\niv.   Of the corruption of nature,\n      and of the efficacy of divine grace  295\n\n{398}\n\nlvi.  That we ought to deny ourselves,\n      and to imitate Christ by the cross   300\n\nlvii. That a man should not be too much\n      dejected when he falls into\n      some defects                         303\n\nlviii. Of not searching into high matters,\n       nor into the secret\n       judgments of God                    306\n\nlix.   That all hope and confidence\n       is to be fixed in God alone         314\n\n\n                Book IV.\n\n       Of The Blessed Sacrament.\n\n\ni.   With how great reverence Christ\n     is to be received                     319\n\nii.  That the great goodness and\n     charity of God is shewed to man\n     in this sacrament                     328\n\niii. That it is profitable to\n     communicate often                     333\n\niv.  That many benefits are bestowed\n     on them who communicate devoutly      337\n\n{399}\n\nv.   Of the dignity of the sacrament,\n     and of the priestly state             342\n\nvi.  A petition concerning the exercise\n     proper before communion               345\n\nvii. Of the discussion of one's own\n     conscience, and of a resolution of\n     amendment                             346\n\nviii. Of the oblation of Christ on the\n      cross, and of the resignation of\n      ourselves                            350\n\nix. That we must offer ourselves,\n    and all that is ours, to God,\n    and pray for all                       352\n\nx. That the holy communion is\n   not lightly to be forborne              356\n\nxi. That the body of Christ and the holy\n    scriptures are most necessary to\n    a faithful soul                        361\n\nxii. That he who is to communicate ought\n     to prepare himself for Christ\n     with great diligence                  367\n\nxiii. That a devout soul ought to desire\n      with her whole heart to be united\n      to Christ in this sacrament          371\n\n{400}\n\nxiv. Of the ardent desire of some devout\n     persons to receive the body of Christ 374\n\nXV.  That the grace of devotion is\n     obtained by humility and self-denial  376\n\nxvi. That we ought to lay open our\n     necessities to Christ, and crave\n     his grace                             379\n\nxvii. Of fervent love and vehement\n      desire to receive Christ             382\n\nxviii. That a man be not a curious\n       searcher into this sacrament;\n       but an humble follower of Christ,\n       submitting his sense to holy faith  386\n\n\n-----------------------------------\n\n  Keating, Brown and Co. Printers, 38,\n  Duke-street, Grosvenor-Sq. London.","title":"The Following of Christ, in Four Books: Translated from the Original Latin of Thomas a Kempis","tradition":"scripture-revelation","translated_text":null,"word_count":64104}