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Title: The Imitation of Christ

Author: Thomas à Kempis

Translator: William Benham

Release Date: February, 1999 [eBook #1653]
[Most recently updated: May 5, 2023]

Language: English

Character set encoding: UTF-8


*** START OF THE PROJECT GUTENBERG EBOOK THE IMITATION OF CHRIST ***




The Imitation of Christ

by Thomas à Kempis

Translated by Rev. William Benham


Contents

 INTRODUCTORY NOTE
 THE IMITATION OF CHRIST

 THE FIRST BOOK ADMONITIONS PROFITABLE FOR THE SPIRITUAL LIFE
 CHAPTER I Of the imitation of Christ, and of contempt of the world and all its vanities
 CHAPTER II Of thinking humbly of oneself
 CHAPTER III Of the knowledge of truth
 CHAPTER IV Of prudence in action
 CHAPTER V Of the reading of Holy Scriptures
 CHAPTER VI Of inordinate affections
 CHAPTER VII Of fleeing from vain hope and pride
 CHAPTER VIII Of the danger of too much familiarity
 CHAPTER IX Of Obedience and Subjection
 CHAPTER X Of the danger of superfluity of words
 CHAPTER XI Of seeking peace of mind and of spiritual progress
 CHAPTER XII Of the uses of adversity
 CHAPTER XIII Of resisting temptation
 CHAPTER XIV On avoiding rash judgment
 CHAPTER XV Of works of charity
 CHAPTER XVI Of bearing with the faults of others
 CHAPTER XVII Of a Religious life
 CHAPTER XVIII Of the example of the holy fathers
 CHAPTER XIX Of the exercises of a religious man
 CHAPTER XX Of the love of solitude and silence
 CHAPTER XXI Of compunction of heart
 CHAPTER XXII On the contemplation of human misery
 CHAPTER XXIII Of meditation upon death
 CHAPTER XXIV Of the judgment and punishment of the wicked
 CHAPTER XXV Of the zealous amendment of our whole life

 THE SECOND BOOK ADMONITIONS CONCERNING THE INNER LIFE
 CHAPTER I Of the inward life
 CHAPTER II Of lowly submission
 CHAPTER III Of the good, peaceable man
 CHAPTER IV Of a pure mind and simple intention
 CHAPTER V Of self-esteem
 CHAPTER VI Of the joy of a good conscience
 CHAPTER VII Of loving Jesus above all things
 CHAPTER VIII Of the intimate love of Jesus
 CHAPTER IX Of the lack of all comfort
 CHAPTER X Of gratitude for the Grace of God
 CHAPTER XI Of the fewness of those who love the Cross of Jesus
 CHAPTER XII Of the royal way of the Holy Cross

 THE THIRD BOOK ON INWARD CONSOLATION
 CHAPTER I Of the inward voice of Christ to the faithful soul
 CHAPTER II What the truth saith inwardly without noise of words
 CHAPTER III How all the words of God are to be heard with humility, and how many consider them not
 CHAPTER IV How we must walk in truth and humility before God
 CHAPTER V Of the wonderful power of the Divine Love
 CHAPTER VI Of the proving of the true lover
 CHAPTER VII Of hiding our grace under the guard of humility
 CHAPTER VIII Of a low estimation of self in the sight of God
 CHAPTER IX That all things are to be referred to God, as the final end
 CHAPTER X That it is sweet to despise the world and to serve God
 CHAPTER XI That the desires of the heart are to be examined and governed
 CHAPTER XII Of the inward growth of patience, and of the struggle against evil desires
 CHAPTER XIII Of the obedience of one in lowly subjection after the example of Jesus Christ
 CHAPTER XIV Of meditation upon the hidden judgments of God, that we may not be lifted up because of our well-doing
 CHAPTER XV How we must stand and speak, in everything that we desire
 CHAPTER XVI That true solace is to be sought in God alone
 CHAPTER XVII That all care is to be cast upon God
 CHAPTER XVIII That temporal miseries are to be borne patiently after the example of Christ
 CHAPTER XIX Of bearing injuries, and who shall be approved as truly patient
 CHAPTER XX Of confession of our infirmity and of the miseries of this life
 CHAPTER XXI That we must rest in God above all goods and gifts
 CHAPTER XXII Of the recollection of God’s manifold benefits
 CHAPTER XXIII Of four things which bring great peace
 CHAPTER XXIV Of avoiding of curious inquiry into the life of another
 CHAPTER XXV Wherein firm peace of heart and true profit consist
 CHAPTER XXVI Of the exaltation of a free spirit, which humble prayer more deserveth than doth frequent reading
 CHAPTER XXVII That personal love greatly hindereth from the highest good
 CHAPTER XXVIII Against the tongues of detractors
 CHAPTER XXIX How when tribulation cometh we must call upon and bless God
 CHAPTER XXX Of seeking divine help, and the confidence of obtaining grace
 CHAPTER XXXI Of the neglect of every creature, that the Creator may be found
 CHAPTER XXXII Of self-denial and the casting away all selfishness
 CHAPTER XXXIII Of instability of the heart, and of directing the aim towards God
 CHAPTER XXXIV That to him who loveth God is sweet above all things and in all things
 CHAPTER XXXV That there is no security against temptation in this life
 CHAPTER XXXVI Against vain judgments of men
 CHAPTER XXXVII Of pure and entire resignation of self, for the obtaining liberty of heart
 CHAPTER XXXVIII Of a good government in external things, and of having recourse to God in dangers
 CHAPTER XXXIX That man must not be immersed in business
 CHAPTER XL That man hath no good in himself, and nothing whereof to glory
 CHAPTER XLI Of contempt of all temporal honour
 CHAPTER XLII That our peace is not to be placed in men
 CHAPTER XLIII Against vain and worldly knowledge
 CHAPTER XLIV Of not troubling ourselves about outward things
 CHAPTER XLV That we must not believe everyone, and that we are prone to fall in our words
 CHAPTER XLVI Of having confidence in God when evil words are cast at us
 CHAPTER XLVII That all troubles are to be endured for the sake of eternal life
 CHAPTER XLVIII Of the day of eternity and of the straitnesses of this life
 CHAPTER XLIX Of the desire after eternal life, and how great blessings are promised to those who strive
 CHAPTER L How a desolate man ought to commit himself into the hands of God
 CHAPTER LI That we must give ourselves to humble works when we are unequal to those that are lofty
 CHAPTER LII That a man ought not to reckon himself worthy of consolation, but more worthy of chastisement
 CHAPTER LIII That the Grace of God doth not join itself to those who mind earthly things
 CHAPTER LIV Of the diverse motions of Nature and of Grace
 CHAPTER LV Of the corruption of Nature and the efficacy of Divine Grace
 CHAPTER LVI That we ought to deny ourselves, and to imitate Christ by means of the Cross
 CHAPTER LVII That a man must not be too much cast down when he falleth into some faults
 CHAPTER LVIII Of deeper matters, and God’s hidden judgments which are not to be inquired into
 CHAPTER LIX That all hope and trust is to be fixed in God alone

 THE FOURTH BOOK OF THE SACRAMENT OF THE ALTAR
 CHAPTER I With how great reverence Christ must be received
 CHAPTER II That the greatness and charity of God is shown to men in the Sacrament
 CHAPTER III That it is profitable to Communicate often
 CHAPTER IV That many good gifts are bestowed upon those who Communicate devoutly
 CHAPTER V Of the dignity of this Sacrament, and of the office of the priest
 CHAPTER VI An inquiry concerning preparation for Communion
 CHAPTER VII Of the examination of conscience, and purpose of amendment
 CHAPTER VIII Of the oblation of Christ upon the cross, and of resignation of self
 CHAPTER IX That we ought to offer ourselves and all that is ours to God, and to pray for all
 CHAPTER X That Holy Communion is not lightly to be omitted
 CHAPTER XI That the Body and Blood of Christ and the Holy Scriptures are most necessary to a faithful soul
 CHAPTER XII That he who is about to Communicate with Christ ought to prepare himself with great diligence
 CHAPTER XIII That the devout soul ought with the whole heart to yearn after union with Christ in the Sacrament
 CHAPTER XIV Of the fervent desire of certain devout persons to receive the Body and Blood of Christ
 CHAPTER XV That the grace of devotion is acquired by humility and self-denial
 CHAPTER XVI That we ought to lay open our necessities to Christ and to require His Grace
 CHAPTER XVII Of fervent love and vehement desire of receiving Christ
 CHAPTER XVIII That a man should not be a curious searcher of the Sacrament, but a humble imitator of Christ, submitting his sense to holy faith




INTRODUCTORY NOTE


The treatise “Of the Imitation of Christ” appears to have been
originally written in Latin early in the fifteenth century. Its exact
date and its authorship are still a matter of debate. Manuscripts of
the Latin version survive in considerable numbers all over Western
Europe, and they, with the vast list of translations and of printed
editions, testify to its almost unparalleled popularity. One scribe
attributes it to St. Bernard of Clairvaux; but the fact that it
contains a quotation from St. Francis of Assisi, who was born thirty
years after the death of St. Bernard, disposes of this theory. In
England there exist many manuscripts of the first three books, called
“Musica Ecclesiastica,” frequently ascribed to the English mystic
Walter Hilton. But Hilton seems to have died in 1395, and there is no
evidence of the existence of the work before 1400. Many manuscripts
scattered throughout Europe ascribe the book to Jean le Charlier de
Gerson, the great Chancellor of the University of Paris, who was a
leading figure in the Church in the earlier part of the fifteenth
century. The most probable author, however, especially when the
internal evidence is considered, is Thomas Haemmerlein, known also as
Thomas à Kempis, from his native town of Kempen, near the Rhine, about
forty miles north of Cologne. Haemmerlein, who was born in 1379 or
1380, was a member of the order of the Brothers of Common Life, and
spent the last seventy years of his life at Mount St. Agnes, a
monastery of Augustinian canons in the diocese of Utrecht. Here he died
on July 26, 1471, after an uneventful life spent in copying
manuscripts, reading, and composing, and in the peaceful routine of
monastic piety.

With the exception of the Bible, no Christian writing has had so wide a
vogue or so sustained a popularity as this. And yet, in one sense, it
is hardly an original work at all. Its structure it owes largely to the
writings of the medieval mystics, and its ideas and phrases are a
mosaic from the Bible and the Fathers of the early Church. But these
elements are interwoven with such delicate skill and a religious
feeling at once so ardent and so sound, that it promises to remain,
what it has been for five hundred years, the supreme call and guide to
spiritual aspiration.




THE IMITATION OF CHRIST




THE FIRST BOOK
ADMONITIONS PROFITABLE FOR THE SPIRITUAL LIFE




CHAPTER I

Of the imitation of Christ, and of contempt of the world and all its
vanities


_He that followeth me shall not walk in darkness_,(1) saith the Lord.
These are the words of Christ; and they teach us how far we must
imitate His life and character, if we seek true illumination, and
deliverance from all blindness of heart. Let it be our most earnest
study, therefore, to dwell upon the life of Jesus Christ.

2. His teaching surpasseth all teaching of holy men, and such as have
His Spirit find therein the hidden manna.(2) But there are many who,
though they frequently hear the Gospel, yet feel but little longing
after it, because they have not the mind of Christ. He, therefore, that
will fully and with true wisdom understand the words of Christ, let him
strive to conform his whole life to that mind of Christ.

3. What doth it profit thee to enter into deep discussion concerning
the Holy Trinity, if thou lack humility, and be thus displeasing to the
Trinity? For verily it is not deep words that make a man holy and
upright; it is a good life which maketh a man dear to God. I had rather
feel contrition than be skilful in the definition thereof. If thou
knewest the whole Bible, and the sayings of all the philosophers, what
should all this profit thee without the love and grace of God? Vanity
of vanities, all is vanity, save to love God, and Him only to serve.
That is the highest wisdom, to cast the world behind us, and to reach
forward to the heavenly kingdom.

4. It is vanity then to seek after, and to trust in, the riches that
shall perish. It is vanity, too, to covet honours, and to lift up
ourselves on high. It is vanity to follow the desires of the flesh and
be led by them, for this shall bring misery at the last. It is vanity
to desire a long life, and to have little care for a good life. It is
vanity to take thought only for the life which now is, and not to look
forward to the things which shall be hereafter. It is vanity to love
that which quickly passeth away, and not to hasten where eternal joy
abideth.

5. Be ofttimes mindful of the saying,(3) The eye is not satisfied with
seeing, nor the ear with hearing. Strive, therefore, to turn away thy
heart from the love of the things that are seen, and to set it upon the
things that are not seen. For they who follow after their own fleshly
lusts, defile the conscience, and destroy the grace of God.

(1) John viii. 12. (2) Revelations ii. 17. (3) Ecclesiastes i. 8.




CHAPTER II

Of thinking humbly of oneself


There is naturally in every man a desire to know, but what profiteth
knowledge without the fear of God? Better of a surety is a lowly
peasant who serveth God, than a proud philosopher who watcheth the
stars and neglecteth the knowledge of himself. He who knoweth himself
well is vile in his own sight; neither regardeth he the praises of men.
If I knew all the things that are in the world, and were not in
charity, what should it help me before God, who is to judge me
according to my deeds?

2. Rest from inordinate desire of knowledge, for therein is found much
distraction and deceit. Those who have knowledge desire to appear
learned, and to be called wise. Many things there are to know which
profiteth little or nothing to the soul. And foolish out of measure is
he who attendeth upon other things rather than those which serve to his
soul’s health. Many words satisfy not the soul, but a good life
refresheth the mind, and a pure conscience giveth great confidence
towards God.

3. The greater and more complete thy knowledge, the more severely shalt
thou be judged, unless thou hast lived holily. Therefore be not lifted
up by any skill or knowledge that thou hast; but rather fear concerning
the knowledge which is given to thee. If it seemeth to thee that thou
knowest many things, and understandest them well, know also that there
are many more things which thou knowest not. Be not high-minded, but
rather confess thine ignorance. Why desirest thou to lift thyself above
another, when there are found many more learned and more skilled in the
Scripture than thou? If thou wilt know and learn anything with profit,
love to be thyself unknown and to be counted for nothing.

4. That is the highest and most profitable lesson, when a man truly
knoweth and judgeth lowly of himself. To account nothing of one’s self,
and to think always kindly and highly of others, this is great and
perfect wisdom. Even shouldest thou see thy neighbor sin openly or
grievously, yet thou oughtest not to reckon thyself better than he, for
thou knowest not how long thou shalt keep thine integrity. All of us
are weak and frail; hold thou no man more frail than thyself.




CHAPTER III

Of the knowledge of truth


Happy is the man whom Truth by itself doth teach, not by figures and
transient words, but as it is in itself.(1) Our own judgment and
feelings often deceive us, and we discern but little of the truth. What
doth it profit to argue about hidden and dark things, concerning which
we shall not be even reproved in the judgment, because we knew them
not? Oh, grievous folly, to neglect the things which are profitable and
necessary, and to give our minds to things which are curious and
hurtful! Having eyes, we see not.

2. And what have we to do with talk about genus and species! He to whom
the Eternal Word speaketh is free from multiplied questionings. From
this One Word are all things, and all things speak of Him; and this is
the Beginning which also speaketh unto us.(2) No man without Him
understandeth or rightly judgeth. The man to whom all things are one,
who bringeth all things to one, who seeth all things in one, he is able
to remain steadfast of spirit, and at rest in God. O God, who art the
Truth, make me one with Thee in everlasting love. It wearieth me
oftentimes to read and listen to many things; in Thee is all that I
wish for and desire. Let all the doctors hold their peace; let all
creation keep silence before Thee: speak Thou alone to me.

3. The more a man hath unity and simplicity in himself, the more things
and the deeper things he understandeth; and that without labour,
because he receiveth the light of understanding from above. The spirit
which is pure, sincere, and steadfast, is not distracted though it hath
many works to do, because it doth all things to the honour of God, and
striveth to be free from all thoughts of self-seeking. Who is so full
of hindrance and annoyance to thee as thine own undisciplined heart? A
man who is good and devout arrangeth beforehand within his own heart
the works which he hath to do abroad; and so is not drawn away by the
desires of his evil will, but subjecteth everything to the judgment of
right reason. Who hath a harder battle to fight than he who striveth
for self-mastery? And this should be our endeavour, even to master
self, and thus daily to grow stronger than self, and go on unto
perfection.

4. All perfection hath some imperfection joined to it in this life, and
all our power of sight is not without some darkness. A lowly knowledge
of thyself is a surer way to God than the deep searching of man’s
learning. Not that learning is to be blamed, nor the taking account of
anything that is good; but a good conscience and a holy life is better
than all. And because many seek knowledge rather than good living,
therefore they go astray, and bear little or no fruit.

5. O if they would give that diligence to the rooting out of vice and
the planting of virtue which they give unto vain questionings: there
had not been so many evil doings and stumbling-blocks among the laity,
nor such ill living among houses of religion. Of a surety, at the Day
of Judgment it will be demanded of us, not what we have read, but what
we have done; not how well we have spoken, but how holily we have
lived. Tell me, where now are all those masters and teachers, whom thou
knewest well, whilst they were yet with you, and flourished in
learning? Their stalls are now filled by others, who perhaps never have
one thought concerning them. Whilst they lived they seemed to be
somewhat, but now no one speaks of them.

6. Oh how quickly passeth the glory of the world away! Would that their
life and knowledge had agreed together! For then would they have read
and inquired unto good purpose. How many perish through empty learning
in this world, who care little for serving God. And because they love
to be great more than to be humble, therefore they “have become vain in
their imaginations.” He only is truly great, who hath great charity. He
is truly great who deemeth himself small, and counteth all height of
honour as nothing. He is the truly wise man, who counteth all earthly
things as dung that he may win Christ. And he is the truly learned man,
who doeth the will of God, and forsaketh his own will.

(1) Psalm xciv. 12; Numbers xii. 8. (2) John viii. 25 (Vulg.).




CHAPTER IV

Of prudence in action


We must not trust every word of others or feeling within ourselves, but
cautiously and patiently try the matter, whether it be of God.
Unhappily we are so weak that we find it easier to believe and speak
evil of others, rather than good. But they that are perfect, do not
give ready heed to every news-bearer, for they know man’s weakness that
it is prone to evil and unstable in words.

2. This is great wisdom, not to be hasty in action, or stubborn in our
own opinions. A part of this wisdom also is not to believe every word
we hear, nor to tell others all that we hear, even though we believe
it. Take counsel with a man who is wise and of a good conscience; and
seek to be instructed by one better than thyself, rather than to follow
thine own inventions. A good life maketh a man wise toward God, and
giveth him experience in many things. The more humble a man is in
himself, and the more obedient towards God, the wiser will he be in all
things, and the more shall his soul be at peace.




CHAPTER V

Of the reading of Holy Scriptures


It is Truth which we must look for in Holy Writ, not cunning of words.
All Scripture ought to be read in the spirit in which it was written.
We must rather seek for what is profitable in Scripture, than for what
ministereth to subtlety in discourse. Therefore we ought to read books
which are devotional and simple, as well as those which are deep and
difficult. And let not the weight of the writer be a stumbling-block to
thee, whether he be of little or much learning, but let the love of the
pure Truth draw thee to read. Ask not, who hath said this or that, but
look to what he says.

2. Men pass away, but the truth of the Lord endureth for ever. Without
respect of persons God speaketh to us in divers manners. Our own
curiosity often hindereth us in the reading of holy writings, when we
seek to understand and discuss, where we should pass simply on. If thou
wouldst profit by thy reading, read humbly, simply, honestly, and not
desiring to win a character for learning. Ask freely, and hear in
silence the words of holy men; nor be displeased at the hard sayings of
older men than thou, for they are not uttered without cause.




CHAPTER VI

Of inordinate affections


Whensoever a man desireth aught above measure, immediately he becometh
restless. The proud and the avaricious man are never at rest; while the
poor and lowly of heart abide in the multitude of peace. The man who is
not yet wholly dead to self, is soon tempted, and is overcome in small
and trifling matters. It is hard for him who is weak in spirit, and
still in part carnal and inclined to the pleasures of sense, to
withdraw himself altogether from earthly desires. And therefore, when
he withdraweth himself from these, he is often sad, and easily angered
too if any oppose his will.

2. But if, on the other hand, he yield to his inclination, immediately
he is weighed down by the condemnation of his conscience; for that he
hath followed his own desire, and yet in no way attained the peace
which he hoped for. For true peace of heart is to be found in resisting
passion, not in yielding to it. And therefore there is no peace in the
heart of a man who is carnal, nor in him who is given up to the things
that are without him, but only in him who is fervent towards God and
living the life of the Spirit.




CHAPTER VII

Of fleeing from vain hope and pride


Vain is the life of that man who putteth his trust in men or in any
created Thing. Be not ashamed to be the servant of others for the love
of Jesus Christ, and to be reckoned poor in this life. Rest not upon
thyself, but build thy hope in God. Do what lieth in thy power, and God
will help thy good intent. Trust not in thy learning, nor in the
cleverness of any that lives, but rather trust in the favour of God,
who resisteth the proud and giveth grace to the humble.

2. Boast not thyself in thy riches if thou hast them, nor in thy
friends if they be powerful, but in God, who giveth all things, and in
addition to all things desireth to give even Himself. Be not lifted up
because of thy strength or beauty of body, for with only a slight
sickness it will fail and wither away. Be not vain of thy skilfulness
or ability, lest thou displease God, from whom cometh every good gift
which we have.

3. Count not thyself better than others, lest perchance thou appear
worse in the sight of God, who knoweth what is in man. Be not proud of
thy good works, for God’s judgments are of another sort than the
judgments of man, and what pleaseth man is ofttimes displeasing to Him.
If thou hast any good, believe that others have more, and so thou
mayest preserve thy humility. It is no harm to thee if thou place
thyself below all others; but it is great harm if thou place thyself
above even one. Peace is ever with the humble man, but in the heart of
the proud there is envy and continual wrath.




CHAPTER VIII

Of the danger of too much familiarity


Open not thine heart to every man, but deal with one who is wise and
feareth God. Be seldom with the young and with strangers. Be not a
flatterer of the rich; nor willingly seek the society of the great. Let
thy company be the humble and the simple, the devout and the gentle,
and let thy discourse be concerning things which edify. Be not familiar
with any woman, but commend all good women alike unto God. Choose for
thy companions God and His Angels only, and flee from the notice of
men.

2. We must love all men, but not make close companions of all. It
sometimes falleth out that one who is unknown to us is highly regarded
through good report of him, whose actual person is nevertheless
unpleasing to those who behold it. We sometimes think to please others
by our intimacy, and forthwith displease them the more by the
faultiness of character which they perceive in us.




CHAPTER IX

Of Obedience and Subjection


It is verily a great thing to live in obedience, to be under authority,
and not to be at our own disposal. Far safer is it to live in
subjection than in a place of authority. Many are in obedience from
necessity rather than from love; these take it amiss, and repine for
small cause. Nor will they gain freedom of spirit, unless with all
their heart they submit themselves for the love of God. Though thou run
hither and thither, thou wilt not find peace, save in humble subjection
to the authority of him who is set over thee. Fancies about places and
change of them have deceived many.

2. True it is that every man willingly followeth his own bent, and is
the more inclined to those who agree with him. But if Christ is amongst
us, then it is necessary that we sometimes yield up our own opinion for
the sake of peace. Who is so wise as to have perfect knowledge of all
things? Therefore trust not too much to thine own opinion, but be ready
also to hear the opinions of others. Though thine own opinion be good,
yet if for the love of God thou foregoest it, and followest that of
another, thou shalt the more profit thereby.

3. Ofttimes I have heard that it is safer to hearken and to receive
counsel than to give it. It may also come to pass that each opinion may
be good; but to refuse to hearken to others when reason or occasion
requireth it, is a mark of pride or wilfulness.




CHAPTER X

Of the danger of superfluity of words


Avoid as far as thou canst the tumult of men; for talk concerning
worldly things, though it be innocently undertaken, is a hindrance, so
quickly are we led captive and defiled by vanity. Many a time I wish
that I had held my peace, and had not gone amongst men. But why do we
talk and gossip so continually, seeing that we so rarely resume our
silence without some hurt done to our conscience? We like talking so
much because we hope by our conversations to gain some mutual comfort,
and because we seek to refresh our wearied spirits by variety of
thoughts. And we very willingly talk and think of those things which we
love or desire, or else of those which we most dislike.

2. But alas! it is often to no purpose and in vain. For this outward
consolation is no small hindrance to the inner comfort which cometh
from God. Therefore must we watch and pray that time pass not idly
away. If it be right and desirable for thee to speak, speak things
which are to edification. Evil custom and neglect of our real profit
tend much to make us heedless of watching over our lips. Nevertheless,
devout conversation on spiritual things helpeth not a little to
spiritual progress, most of all where those of kindred mind and spirit
find their ground of fellowship in God.




CHAPTER XI

Of seeking peace of mind and of spiritual progress


We may enjoy abundance of peace if we refrain from busying ourselves
with the sayings and doings of others, and things which concern not
ourselves. How can he abide long time in peace who occupieth himself
with other men’s matters, and with things without himself, and
meanwhile payeth little or rare heed to the self within? Blessed are
the single-hearted, for they shall have abundance of peace.

2. How came it to pass that many of the Saints were so perfect, so
contemplative of Divine things? Because they steadfastly sought to
mortify themselves from all worldly desires, and so were enabled to
cling with their whole heart to God, and be free and at leisure for the
thought of Him. We are too much occupied with our own affections, and
too anxious about transitory things. Seldom, too, do we entirely
conquer even a single fault, nor are we zealous for daily growth in
grace. And so we remain lukewarm and unspiritual.

3. Were we fully watchful of ourselves, and not bound in spirit to
outward things, then might we be wise unto salvation, and make progress
in Divine contemplation. Our great and grievous stumbling-block is
that, not being freed from our affections and desires, we strive not to
enter into the perfect way of the Saints. And when even a little
trouble befalleth us, too quickly are we cast down, and fly to the
world to give us comfort.

4. If we would quit ourselves like men, and strive to stand firm in the
battle, then should we see the Lord helping us from Heaven. For He
Himself is alway ready to help those who strive and who trust in Him;
yea, He provideth for us occasions of striving, to the end that we may
win the victory. If we look upon our progress in religion as a progress
only in outward observances and forms, our devoutness will soon come to
an end. But let us lay the axe to the very root of our life, that,
being cleansed from affections, we may possess our souls in peace.

5. If each year should see one fault rooted out from us, we should go
quickly on to perfection. But on the contrary, we often feel that we
were better and holier in the beginning of our conversion than after
many years of profession. Zeal and progress ought to increase day by
day; yet now it seemeth a great thing if one is able to retain some
portion of his first ardour. If we would put some slight stress on
ourselves at the beginning, then afterwards we should be able to do all
things with ease and joy.

6. It is a hard thing to break through a habit, and a yet harder thing
to go contrary to our own will. Yet if thou overcome not slight and
easy obstacles, how shalt thou overcome greater ones? Withstand thy
will at the beginning, and unlearn an evil habit, lest it lead thee
little by little into worse difficulties. Oh, if thou knewest what
peace to thyself thy holy life should bring to thyself, and what joy to
others, methinketh thou wouldst be more zealous for spiritual profit.




CHAPTER XII

Of the uses of adversity


It is good for us that we sometimes have sorrows and adversities, for
they often make a man lay to heart that he is only a stranger and
sojourner, and may not put his trust in any worldly thing. It is good
that we sometimes endure contradictions, and are hardly and unfairly
judged, when we do and mean what is good. For these things help us to
be humble, and shield us from vain-glory. For then we seek the more
earnestly the witness of God, when men speak evil of us falsely, and
give us no credit for good.

2. Therefore ought a man to rest wholly upon God, so that he needeth
not seek much comfort at the hand of men. When a man who feareth God is
afflicted or tried or oppressed with evil thoughts, then he seeth that
God is the more necessary unto him, since without God he can do no good
thing. Then he is heavy of heart, he groaneth, he crieth out for the
very disquietness of his heart. Then he groweth weary of life, and
would fain depart and be with Christ. By all this he is taught that in
the world there can be no perfect security or fulness of peace.




CHAPTER XIII

Of resisting temptation


So long as we live in the world, we cannot be without trouble and
trial. Wherefore it is written in Job, The life of man upon the earth
is a trial.(1) And therefore ought each of us to give heed concerning
trials and temptations, and watch unto prayer, lest the devil find
occasion to deceive; for he never sleepeth, but goeth about seeking
whom he may devour. No man is so perfect in holiness that he hath never
temptations, nor can we ever be wholly free from them.

2. Yet, notwithstanding, temptations turn greatly unto our profit, even
though they be great and hard to bear; for through them we are humbled,
purified, instructed. All Saints have passed through much tribulation
and temptation, and have profited thereby. And they who endured not
temptation became reprobate and fell away. There is no position so
sacred, no place so secret, that it is without temptations and
adversities.

3. There is no man wholly free from temptations so long as he liveth,
because we have the root of temptation within ourselves, in that we are
born in concupiscence. One temptation or sorrow passeth, and another
cometh; and always we shall have somewhat to suffer, for we have fallen
from perfect happiness. Many who seek to fly from temptations fall yet
more deeply into them. By flight alone we cannot overcome, but by
endurance and true humility we are made stronger than all our enemies.

4. He who only resisteth outwardly and pulleth not up by the root,
shall profit little; nay, rather temptations will return to him the
more quickly, and will be the more terrible. Little by little, through
patience and long-suffering, thou shalt conquer by the help of God,
rather than by violence and thine own strength of will. In the midst of
temptation often seek counsel; and deal not hardly with one who is
tempted, but comfort and strengthen him as thou wouldest have done unto
thyself.

5. The beginning of all temptations to evil is instability of temper
and want of trust in God; for even as a ship without a helm is tossed
about by the waves, so is a man who is careless and infirm of purpose
tempted, now on this side, now on that. As fire testeth iron, so doth
temptation the upright man. Oftentimes we know not what strength we
have; but temptation revealeth to us what we are. Nevertheless, we must
watch, especially in the beginnings of temptation; for then is the foe
the more easily mastered, when he is not suffered to enter within the
mind, but is met outside the door as soon as he hath knocked. Wherefore
one saith,

Check the beginnings; once thou might’st have cured,
But now ’tis past thy skill, too long hath it endured.


For first cometh to the mind the simple suggestion, then the strong
imagination, afterwards pleasure, evil affection, assent. And so little
by little the enemy entereth in altogether, because he was not resisted
at the beginning. And the longer a man delayeth his resistance, the
weaker he groweth, and the stronger groweth the enemy against him.

6. Some men suffer their most grievous temptations in the beginning of
their conversion, some at the end. Some are sorely tried their whole
life long. Some there are who are tempted but lightly, according to the
wisdom and justice of the ordering of God, who knoweth the character
and circumstances of men, and ordereth all things for the welfare of
His elect.

7. Therefore we ought not to despair when we are tempted, but the more
fervently should cry unto God, that He will vouchsafe to help us in all
our tribulation; and that He will, as St. Paul saith, with the
temptation make a way to escape that we may be able to bear it.(2) Let
us therefore humble ourselves under the mighty hand of God in all
temptation and trouble, for He will save and exalt such as are of an
humble spirit.

8. In temptations and troubles a man is proved, what progress he hath
made, and therein is his reward the greater, and his virtue doth the
more appear. Nor is it a great thing if a man be devout and zealous so
long as he suffereth no affliction; but if he behave himself patiently
in the time of adversity, then is there hope of great progress. Some
are kept safe from great temptations, but are overtaken in those which
are little and common, that the humiliation may teach them not to trust
to themselves in great things, being weak in small things.

(1) Job vii. 1 (Vulg.). (2) 1 Corinthians x. 13.




CHAPTER XIV

On avoiding rash judgment


Look well unto thyself, and beware that thou judge not the doings of
others. In judging others a man laboureth in vain; he often erreth, and
easily falleth into sin; but in judging and examining himself he always
laboureth to good purpose. According as a matter toucheth our fancy, so
oftentimes do we judge of it; for easily do we fail of true judgment
because of our own personal feeling. If God were always the sole object
of our desire, we should the less easily be troubled by the erring
judgment of our fancy.

2. But often some secret thought lurking within us, or even some
outward circumstance, turneth us aside. Many are secretly seeking their
own ends in what they do, yet know it not. They seem to live in good
peace of mind so long as things go well with them, and according to
their desires, but if their desires be frustrated and broken,
immediately they are shaken and displeased. Diversity of feelings and
opinions very often brings about dissensions between friends, between
countrymen, between religious and godly men.

3. Established custom is not easily relinquished, and no man is very
easily led to see with the eyes of another. If thou rest more upon thy
own reason or experience than upon the power of Jesus Christ, thy light
shall come slowly and hardly; for God willeth us to be perfectly
subject unto Himself, and all our reason to be exalted by abundant love
towards Him.




CHAPTER XV

Of works of charity


For no worldly good whatsoever, and for the love of no man, must
anything be done which is evil, but for the help of the suffering a
good work must sometimes be postponed, or be changed for a better; for
herein a good work is not destroyed, but improved. Without charity no
work profiteth, but whatsoever is done in charity, however small and of
no reputation it be, bringeth forth good fruit; for God verily
considereth what a man is able to do, more than the greatness of what
he doth.

2. He doth much who loveth much. He doth much who doth well. He doth
well who ministereth to the public good rather than to his own.
Oftentimes that seemeth to be charity which is rather carnality,
because it springeth from natural inclination, self-will, hope of
repayment, desire of gain.

3. He who hath true and perfect charity, in no wise seeketh his own
good, but desireth that God alone be altogether glorified. He envieth
none, because he longeth for no selfish joy; nor doth he desire to
rejoice in himself, but longeth to be blessed in God as the highest
good. He ascribeth good to none save to God only, the Fountain whence
all good proceedeth, and the End, the Peace, the joy of all Saints. Oh,
he who hath but a spark of true charity, hath verily learned that all
worldly things are full of vanity.




CHAPTER XVI

Of bearing with the faults of others


Those things which a man cannot amend in himself or in others, he ought
patiently to bear, until God shall otherwise ordain. Bethink thee that
perhaps it is better for thy trial and patience, without which our
merits are but little worth. Nevertheless thou oughtest, when thou
findeth such impediments, to beseech God that He would vouchsafe to
sustain thee, that thou be able to bear them with a good will.

2. If one who is once or twice admonished refuse to hearken, strive not
with him, but commit all to God, that His will may be done and His
honour be shown in His servants, for He knoweth well how to convert the
evil unto good. Endeavour to be patient in bearing with other men’s
faults and infirmities whatsoever they be, for thou thyself also hast
many things which have need to be borne with by others. If thou canst
not make thine own self what thou desireth, how shalt thou be able to
fashion another to thine own liking. We are ready to see others made
perfect, and yet we do not amend our own shortcomings.

3. We will that others be straitly corrected, but we will not be
corrected ourselves. The freedom of others displeaseth us, but we are
dissatisfied that our own wishes shall be denied us. We desire rules to
be made restraining others, but by no means will we suffer ourselves to
be restrained. Thus therefore doth it plainly appear how seldom we
weigh our neighbour in the same balance with ourselves. If all men were
perfect, what then should we have to suffer from others for God?

4. But now hath God thus ordained, that we may learn to bear one
another’s burdens, because none is without defect, none without a
burden, none sufficient of himself, none wise enough of himself; but it
behoveth us to bear with one another, to comfort one another, to help,
instruct, admonish one another. How much strength each man hath is best
proved by occasions of adversity: for such occasions do not make a man
frail, but show of what temper he is.




CHAPTER XVII

Of a Religious life


It behoveth thee to learn to mortify thyself in many things, if thou
wilt live in amity and concord with other men. It is no small thing to
dwell in a religious community or congregation, and to live there
without complaint, and therein to remain faithful even unto death.
Blessed is he who hath lived a good life in such a body, and brought it
to a happy end. If thou wilt stand fast and wilt profit as thou
oughtest, hold thyself as an exile and a pilgrim upon the earth. Thou
wilt have to be counted as a fool for Christ, if thou wilt lead a
religious life.

2. The clothing and outward appearance are of small account; it is
change of character and entire mortification of the affections which
make a truly religious man. He who seeketh aught save God and the
health of his soul, shall find only tribulation and sorrow. Nor can he
stand long in peace, who striveth not to be least of all and servant of
all.

3. Thou art called to endure and to labour, not to a life of ease and
trifling talk. Here therefore are men tried as gold in the furnace. No
man can stand, unless with all his heart he will humble himself for
God’s sake.




CHAPTER XVIII

Of the example of the holy fathers


Consider now the lively examples of the holy fathers, in whom shone
forth real perfectness and religion, and thou shalt see how little,
even as nothing, is all that we do. Ah! What is our life when compared
to theirs? They, saints and friends of Christ as they were, served the
Lord in hunger and thirst, in cold and nakedness, in labour and
weariness, in watchings and fastings, in prayer and holy meditations,
in persecutions and much rebuke.

2. O how many and grievous tribulations did the Apostles, Martyrs,
Confessors, Virgins, endure; and all others who would walk in the
footsteps of Christ. For they hated their souls in this world that they
might keep them unto life eternal. O how strict and retired a life was
that of the holy fathers who dwelt in the desert! what long and
grievous temptations they did suffer! how often were they assaulted by
the enemy! what frequent and fervid prayers did they offer unto God!
what strict fasts did they endure! what fervent zeal and desire after
spiritual profit did they manifest! how bravely did they fight that
their vices might not gain the mastery! how entirely and steadfastly
did they reach after God! By day they laboured, and at night they gave
themselves ofttimes unto prayer; yea, even when they were labouring
they ceased not from mental prayer.

3. They spent their whole time profitably; every hour seemed short for
retirement with God; and through the great sweetness of contemplation,
even the need of bodily refreshment was forgotten. They renounced all
riches, dignities, honours, friends, kinsmen; they desired nothing from
the world; they ate the bare necessaries of life; they were unwilling
to minister to the body even in necessity. Thus were they poor in
earthly things, but rich above measure in grace and virtue. Though poor
to the outer eye, within they were filled with grace and heavenly
benedictions.

4. They were strangers to the world, but unto God they were as kinsmen
and friends. They seemed unto themselves as of no reputation, and in
the world’s eyes contemptible; but in the sight of God they were
precious and beloved. They stood fast in true humility, they lived in
simple obedience, they walked in love and patience; and thus they waxed
strong in spirit, and obtained great favour before God. To all
religious men they were given as an example, and they ought more to
provoke us unto good livings than the number of the lukewarm tempteth
to carelessness of life.

5. O how great was the love of all religious persons at the beginning
of this sacred institution! O what devoutness of prayer! what rivalry
in holiness! what strict discipline was observed! what reverence and
obedience under the rule of the master showed they in all things! The
traces of them that remain until now testify that they were truly holy
and perfect men, who fighting so bravely trod the world underfoot. Now
a man is counted great if only he be not a transgressor, and if he can
only endure with patience what he hath undertaken.

6. O the coldness and negligence of our times, that we so quickly
decline from the former love, and it is become a weariness to live,
because of sloth and lukewarmness. May progress in holiness not wholly
fall asleep in thee, who many times hast seen so many examples of
devout men!




CHAPTER XIX

Of the exercises of a religious man


The life of a Christian ought to be adorned with all virtues, that he
may be inwardly what he outwardly appeareth unto men. And verily it
should be yet better within than without, for God is a discerner of our
heart, Whom we must reverence with all our hearts wheresoever we are,
and walk pure in His presence as do the angels. We ought daily to renew
our vows, and to kindle our hearts to zeal, as if each day were the
first day of our conversion, and to say, “Help me, O God, in my good
resolutions, and in Thy holy service, and grant that this day I may
make a good beginning, for hitherto I have done nothing!”

2. According to our resolution so is the rate of our progress, and much
diligence is needful for him who would make good progress. For if he
who resolveth bravely oftentimes falleth short, how shall it be with
him who resolveth rarely or feebly? But manifold causes bring about
abandonment of our resolution, yet a trivial omission of holy exercises
can hardly be made without some loss to us. The resolution of the
righteous dependeth more upon the grace of God than upon their own
wisdom; for in Him they always put their trust, whatsoever they take in
hand. For man proposeth, but God disposeth; and the way of a man is not
in himself.(1)

3. If a holy exercise be sometimes omitted for the sake of some act of
piety, or of some brotherly kindness, it can easily be taken up
afterwards; but if it be neglected through distaste or slothfulness,
then is it sinful, and the mischief will be felt. Strive as earnestly
as we may, we shall still fall short in many things. Always should some
distinct resolution be made by us; and, most of all, we must strive
against those sins which most easily beset us. Both our outer and inner
life should be straitly examined and ruled by us, because both have to
do with our progress.

4. If thou canst not be always examining thyself, thou canst at certain
seasons, and at least twice in the day, at evening and at morning. In
the morning make thy resolves, and in the evening inquire into thy
life, how thou hast sped to-day in word, deed, and thought; for in
these ways thou hast often perchance offended God and thy neighbour.
Gird up thy lions like a man against the assaults of the devil; bridle
thine appetite, and thou wilt soon be able to bridle every inclination
of the flesh. Be thou never without something to do; be reading, or
writing, or praying, or meditating, or doing something that is useful
to the community. Bodily exercises, however, must be undertaken with
discretion, nor are they to be used by all alike.

5. The duties which are not common to all must not be done openly, but
are safest carried on in secret. But take heed that thou be not
careless in the common duties, and more devout in the secret; but
faithfully and honestly discharge the duties and commands which lie
upon thee, then afterwards, if thou hast still leisure, give thyself to
thyself as thy devotion leadeth thee. All cannot have one exercise, but
one suiteth better to this man and another to that. Even for the
diversity of season different exercises are needed, some suit better
for feasts, some for fasts. We need one kind in time of temptations and
others in time of peace and quietness. Some are suitable to our times
of sadness, and others when we are joyful in the Lord.

6. When we draw near the time of the great feasts, good exercises
should be renewed, and the prayers of holy men more fervently besought.
We ought to make our resolutions from one Feast to another, as if each
were the period of our departure from this world, and of entering into
the eternal feast. So ought we to prepare ourselves earnestly at solemn
seasons, and the more solemnly to live, and to keep straightest watch
upon each holy observance, as though we were soon to receive the reward
of our labours at the hand of God.

7. And if this be deferred, let us believe ourselves to be as yet
ill-prepared, and unworthy as yet of the glory which shall be revealed
in us at the appointed season; and let us study to prepare ourselves
the better for our end. Blessed is that servant, as the Evangelist Luke
hath it, whom, when the Lord cometh He shall find watching. Verily I
say unto you He will make him ruler over all that He hath.(2)

(1) Jeremiah x. 23. (2) Luke xii. 43, 44.




CHAPTER XX

Of the love of solitude and silence


Seek a suitable time for thy meditation, and think frequently of the
mercies of God to thee. Leave curious questions. Study such matters as
bring thee sorrow for sin rather than amusement. If thou withdraw
thyself from trifling conversation and idle goings about, as well as
from novelties and gossip, thou shalt find thy time sufficient and apt
for good meditation. The greatest saints used to avoid as far as they
could the company of men, and chose to live in secret with God.

2. One hath said, “As oft as I have gone among men, so oft have I
returned less a man.” This is what we often experience when we have
been long time in conversation. For it is easier to be altogether
silent than it is not to exceed in word. It is easier to remain hidden
at home than to keep sufficient guard upon thyself out of doors. He,
therefore, that seeketh to reach that which is hidden and spiritual,
must go with Jesus “apart from the multitude.” No man safely goeth
abroad who loveth not to rest at home. No man safely talketh but he who
loveth to hold his peace. No man safely ruleth but he who loveth to be
subject. No man safely commandeth but he who loveth to obey.

3. No man safely rejoiceth but he who hath the testimony of a good
conscience within himself. The boldness of the Saints was always full
of the fear of God. Nor were they the less earnest and humble in
themselves, because they shone forth with great virtues and grace. But
the boldness of wicked men springeth from pride and presumption, and at
the last turneth to their own confusion. Never promise thyself security
in this life, howsoever good a monk or devout a solitary thou seemest.

4. Often those who stand highest in the esteem of men, fall the more
grievously because of their over great confidence. Wherefore it is very
profitable unto many that they should not be without inward temptation,
but should be frequently assaulted, lest they be over confident, lest
they be indeed lifted up into pride, or else lean too freely upon the
consolations of the world. O how good a conscience should that man
keep, who never sought a joy that passeth away, who never became
entangled with the world! O how great peace and quiet should he
possess, who would cast off all vain care, and think only of healthful
and divine things, and build his whole hope upon God!

5. No man is worthy of heavenly consolation but he who hath diligently
exercised himself in holy compunction. If thou wilt feel compunction
within thy heart, enter into thy chamber and shut out the tumults of
the world, as it is written, Commune with your own heart in your own
chamber and be still.(1) In retirement thou shalt find what often thou
wilt lose abroad. Retirement, if thou continue therein, groweth sweet,
but if thou keep not in it, begetteth weariness. If in the beginning of
thy conversation thou dwell in it and keep it well, it shall afterwards
be to thee a dear friend, and a most pleasant solace.

6. In silence and quiet the devout soul goeth forward and learneth the
hidden things of the Scriptures. Therein findeth she a fountain of
tears, wherein to wash and cleanse herself each night, that she may
grow the more dear to her Maker as she dwelleth the further from all
worldly distraction. To him who withdraweth himself from his
acquaintance and friends God with his holy angels will draw nigh. It is
better to be unknown and take heed to oneself than to neglect oneself
and work wonders. It is praiseworthy for a religious man to go seldom
abroad, to fly from being seen, to have no desire to see men.

7. Why wouldest thou see what thou mayest not have? The world passeth
away and the lust thereof. The desires of sensuality draw thee abroad,
but when an hour is past, what dost thou bring home, but a weight upon
thy conscience and distraction of heart? A merry going forth bringeth
often a sorrowful return, and a merry evening maketh a sad morning? So
doth all carnal joy begin pleasantly, but in the end it gnaweth away
and destroyeth. What canst thou see abroad which thou seest not at
home? Behold the heaven and the earth and the elements, for out of
these are all things made.

8. What canst thou see anywhere which can continue long under the sun?
Thou believest perchance that thou shalt be satisfied, but thou wilt
never be able to attain unto this. If thou shouldest see all things
before thee at once, what would it be but a vain vision? Lift up thine
eyes to God on high, and pray that thy sins and negligences may be
forgiven. Leave vain things to vain men, and mind thou the things which
God hath commanded thee. Shut thy door upon thee, and call unto thyself
Jesus thy beloved. Remain with Him in thy chamber, for thou shalt not
elsewhere find so great peace. If thou hadst not gone forth nor
listened to vain talk, thou hadst better kept thyself in good peace.
But because it sometimes delighteth thee to hear new things, thou must
therefore suffer trouble of heart.

(1) Psalm iv. 4.




CHAPTER XXI

Of compunction of heart


If thou wilt make any progress keep thyself in the fear of God, and
long not to be too free, but restrain all thy senses under discipline
and give not thyself up to senseless mirth. Give thyself to compunction
of heart and thou shalt find devotion. Compunction openeth the way for
many good things, which dissoluteness is wont quickly to lose. It is
wonderful that any man can ever rejoice heartily in this life who
considereth and weigheth his banishment, and the manifold dangers which
beset his soul.

2. Through lightness of heart and neglect of our shortcomings we feel
not the sorrows of our soul, but often vainly laugh when we have good
cause to weep. There is no true liberty nor real joy, save in the fear
of God with a good conscience. Happy is he who can cast away every
cause of distraction and bring himself to the one purpose of holy
compunction. Happy is he who putteth away from him whatsoever may stain
or burden his conscience. Strive manfully; custom is overcome by
custom. If thou knowest how to let men alone, they will gladly let thee
alone to do thine own works.

3. Busy not thyself with the affairs of others, nor entangle thyself
with the business of great men. Keep always thine eye upon thyself
first of all, and give advice to thyself specially before all thy
dearest friends. If thou hast not the favour of men, be not thereby
cast down, but let thy concern be that thou holdest not thyself so well
and circumspectly, as becometh a servant of God and a devout monk. It
is often better and safer for a man not to have many comforts in this
life, especially those which concern the flesh. But that we lack divine
comforts or feel them rarely is to our own blame, because we seek not
compunction of heart, nor utterly cast away those comforts which are
vain and worldly.

4. Know thyself to be unworthy of divine consolation, and worthy rather
of much tribulation. When a man hath perfect compunction, then all the
world is burdensome and bitter to him. A good man will find sufficient
cause for mourning and weeping; for whether he considereth himself, or
pondereth concerning his neighbour, he knoweth that no man liveth here
without tribulation, and the more thoroughly he considereth himself,
the more thoroughly he grieveth. Grounds for just grief and inward
compunction there are in our sins and vices, wherein we lie so
entangled that we are but seldom able to contemplate heavenly things.

5. If thou thoughtest upon thy death more often than how long thy life
should be, thou wouldest doubtless strive more earnestly to improve.
And if thou didst seriously consider the future pains of hell, I
believe thou wouldest willingly endure toil or pain and fear not
discipline. But because these things reach not the heart, and we still
love pleasant things, therefore we remain cold and miserably
indifferent.

6. Oftentimes it is from poverty of spirit that the wretched body is so
easily led to complain. Pray therefore humbly unto the Lord that He
will give thee the spirit of compunction and say in the language of the
prophet, _Feed me, O Lord, with bread of tears, and give me
plenteousness of tears to drink_.(1)

(1) Psalm lxxx. 5.




CHAPTER XXII

On the contemplation of human misery


Thou art miserable wheresoever thou art, and whithersoever thou
turnest, unless thou turn thee to God. Why art thou disquieted because
it happeneth not to thee according to thy wishes and desires? Who is he
that hath everything according to his will? Neither I, nor thou, nor
any man upon the earth. There is no man in the world free from trouble
or anguish, though he were King or Pope. Who is he who hath the
happiest lot? Even he who is strong to suffer somewhat for God.

2. There are many foolish and unstable men who say, “See what a
prosperous life that man hath, how rich and how great he is, how
powerful, how exalted.” But lift up thine eyes to the good things of
heaven, and thou shalt see that all these worldly things are nothing,
they are utterly uncertain, yea, they are wearisome, because they are
never possessed without care and fear. The happiness of man lieth not
in the abundance of temporal things but a moderate portion sufficeth
him. Our life upon the earth is verily wretchedness. The more a man
desireth to be spiritual, the more bitter doth the present life become
to him; because he the better understandeth and seeth the defects of
human corruption. For to eat, to drink, to watch, to sleep, to rest, to
labour, and to be subject to the other necessities of nature, is truly
a great wretchedness and affliction to a devout man, who would fain be
released and free from all sin.

3. For the inner man is heavily burdened with the necessities of the
body in this world. Wherefore the prophet devoutly prayeth to be freed
from them, saying, Deliver me from my necessities, O Lord.(1) But woe
to those who know not their own misery, and yet greater woe to those
who love this miserable and corruptible life. For to such a degree do
some cling to it (even though by labouring or begging they scarce
procure what is necessary for subsistence) that if they might live here
always, they would care nothing for the Kingdom of God.

4. Oh foolish and faithless of heart, who lie buried so deep in worldly
things, that they relish nothing save the things of the flesh!
Miserable ones! they will too sadly find out at the last, how vile and
worthless was that which they loved. The saints of God and all loyal
friends of Christ held as nothing the things which pleased the flesh,
or those which flourished in this life, but their whole hope and
affection aspired to the things which are above. Their whole desire was
borne upwards to everlasting and invisible things, lest they should be
drawn downwards by the love of things visible.

5. Lose not, brother, thy loyal desire of progress to things spiritual.
There is yet time, the hour is not past. Why wilt thou put off thy
resolution? Arise, begin this very moment, and say, “Now is the time to
do: now is the time to fight, now is the proper time for amendment.”
When thou art ill at ease and troubled, then is the time when thou art
nearest unto blessing. Thou must go through fire and water that God may
bring thee into a wealthy place. Unless thou put force upon thyself,
thou wilt not conquer thy faults. So long as we carry about with us
this frail body, we cannot be without sin, we cannot live without
weariness and trouble. Gladly would we have rest from all misery; but
because through sin we have lost innocence, we have lost also the true
happiness. Therefore must we be patient, and wait for the mercy of God,
until this tyranny be overpast, and this mortality be swallowed up of
life.

6. O how great is the frailty of man, which is ever prone to evil!
To-day thou confessest thy sins, and to-morrow thou committest again
the sins thou didst confess. Now dost thou resolve to avoid a fault,
and within an hour thou behavest thyself as if thou hadst never
resolved at all. Good cause have we therefore to humble ourselves, and
never to think highly of ourselves, seeing that we are so frail and
unstable. And quickly may that be lost by our negligence, which by much
labour was hardly attained through grace.

7. What shall become of us at the end, if at the beginning we are
lukewarm and idle? Woe unto us, if we choose to rest, as though it were
a time of peace and security, while as yet no sign appeareth in our
life of true holiness. Rather had we need that we might begin yet
afresh, like good novices, to be instructed unto good living, if haply
there might be hope of some future amendment and greater spiritual
increase.

(1) Psalm xxv. 17.




CHAPTER XXIII

Of meditation upon death


Very quickly will there be an end of thee here; take heed therefore how
it will be with thee in another world. To-day man is, and to-morrow he
will be seen no more. And being removed out of sight, quickly also he
is out of mind. O the dulness and hardness of man’s heart, which
thinketh only of the present, and looketh not forward to the future.
Thou oughtest in every deed and thought so to order thyself, as if thou
wert to die this day. If thou hadst a good conscience thou wouldst not
greatly fear death. It were better for thee to watch against sin, than
to fly from death. If to-day thou art not ready, how shalt thou be
ready to-morrow? To-morrow is an uncertain day; and how knowest thou
that thou shalt have a to-morrow?

2. What doth it profit to live long, when we amend so little? Ah! long
life doth not always amend, but often the more increaseth guilt. Oh
that we might spend a single day in this world as it ought to be spent!
Many there are who reckon the years since they were converted, and yet
oftentimes how little is the fruit thereof. If it is a fearful thing to
die, it may be perchance a yet more fearful thing to live long. Happy
is the man who hath the hour of his death always before his eyes, and
daily prepareth himself to die. If thou hast ever seen one die,
consider that thou also shalt pass away by the same road.

3. When it is morning reflect that it may be thou shalt not see the
evening, and at eventide dare not to boast thyself of the morrow.
Always be thou prepared, and so live that death may never find thee
unprepared. Many die suddenly and unexpectedly. For at such an hour as
ye think not, the Son of Man cometh.(1) When that last hour shall come,
thou wilt begin to think very differently of thy whole life past, and
wilt mourn bitterly that thou hast been so negligent and slothful.

4. Happy and wise is he who now striveth to be such in life as he would
fain be found in death! For a perfect contempt of the world, a fervent
desire to excel in virtue, the love of discipline, the painfulness of
repentance, readiness to obey, denial of self, submission to any
adversity for love of Christ; these are the things which shall give
great confidence of a happy death. Whilst thou art in health thou hast
many opportunities of good works; but when thou art in sickness I know
not how much thou wilt be able to do. Few are made better by infirmity:
even as they who wander much abroad seldom become holy.

5. Trust not thy friends and kinsfolk, nor put off the work of thy
salvation to the future, for men will forget thee sooner than thou
thinkest. It is better for thee now to provide in time, and to send
some good before thee, than to trust to the help of others. If thou art
not anxious for thyself now, who, thinkest thou, will be anxious for
thee afterwards? Now the time is most precious. Now is the accepted
time, now is the day of salvation. But alas! that thou spendest not
well this time, wherein thou mightest lay up treasure which should
profit thee everlastingly. The hour will come when thou shalt desire
one day, yea, one hour, for amendment of life, and I know not whether
thou shalt obtain.

6. Oh, dearly beloved, from what danger thou mightest free thyself,
from what great fear, if only thou wouldst always live in fear, and in
expectation of death! Strive now to live in such wise that in the hour
of death thou mayest rather rejoice than fear. Learn now to die to the
world, so shalt thou begin to live with Christ. Learn now to contemn
all earthly things, and then mayest thou freely go unto Christ. Keep
under thy body by penitence, and then shalt thou be able to have a sure
confidence.

7. Ah, foolish one! why thinkest thou that thou shalt live long, when
thou art not sure of a single day? How many have been deceived, and
suddenly have been snatched away from the body! How many times hast
thou heard how one was slain by the sword, another was drowned, another
falling from on high broke his neck, another died at the table, another
whilst at play! One died by fire, another by the sword, another by the
pestilence, another by the robber. Thus cometh death to all, and the
life of men swiftly passeth away like a shadow.

8. Who will remember thee after thy death? And who will entreat for
thee? Work, work now, oh dearly beloved, work all that thou canst. For
thou knowest not when thou shalt die, nor what shall happen unto thee
after death. While thou hast time, lay up for thyself undying riches.
Think of nought but of thy salvation; care only for the things of God.
Make to thyself friends, by venerating the saints of God and walking in
their steps, that when thou failest, thou mayest be received into
everlasting habitations.(2)

9. Keep thyself as a stranger and a pilgrim upon the earth, to whom the
things of the world appertain not. Keep thine heart free, and lifted up
towards God, for here have we no continuing city.(3) To Him direct thy
daily prayers with crying and tears, that thy spirit may be found
worthy to pass happily after death unto its Lord. Amen.

(1) Matthew xxiv. 44. (2) Luke xvi. 9. (3) Hebrews xiii. 14.




CHAPTER XXIV

Of the judgment and punishment of the wicked


In all that thou doest, remember the end, and how thou wilt stand
before a strict judge, from whom nothing is hid, who is not bribed with
gifts, nor accepteth excuses, but will judge righteous judgment. O most
miserable and foolish sinner, who art sometimes in fear of the
countenance of an angry man, what wilt thou answer to God, who knoweth
all thy misdeeds? Why dost thou not provide for thyself against the day
of judgment, when no man shall be able to be excused or defended by
means of another, but each one shall bear his burden himself alone? Now
doth thy labour bring forth fruit, now is thy weeping acceptable, thy
groaning heard, thy sorrow well pleasing to God, and cleansing to thy
soul.

2. Even here on earth the patient man findeth great occasion of
purifying his soul. When suffering injuries he grieveth more for the
other’s malice than for his own wrong; when he prayeth heartily for
those that despitefully use him, and forgiveth them from his heart;
when he is not slow to ask pardon from others; when he is swifter to
pity than to anger; when he frequently denieth himself and striveth
altogether to subdue the flesh to the spirit. Better is it now to
purify the soul from sin, than to cling to sins from which we must be
purged hereafter. Truly we deceive ourselves by the inordinate love
which we bear towards the flesh.

3. What is it which that fire shall devour, save thy sins? The more
thou sparest thyself and followest the flesh, the more heavy shall thy
punishment be, and the more fuel art thou heaping up for the burning.
For wherein a man hath sinned, therein shall he be the more heavily
punished. There shall the slothful be pricked forward with burning
goads, and the gluttons be tormented with intolerable hunger and
thirst. There shall the luxurious and the lovers of pleasure be plunged
into burning pitch and stinking brimstone, and the envious shall howl
like mad dogs for very grief.

4. No sin will there be which shall not be visited with its own proper
punishment. The proud shall be filled with utter confusion, and the
covetous shall be pinched with miserable poverty. An hour’s pain there
shall be more grievous than a hundred years here of the bitterest
penitence. No quiet shall be there, no comfort for the lost, though
here sometimes there is respite from pain, and enjoyment of the solace
of friends. Be thou anxious now and sorrowful for thy sins, that in the
day of judgment thou mayest have boldness with the blessed. For then
shall the righteous man stand in great boldness before the face of such
as have afflicted him and made no account of his labours.(1) Then shall
he stand up to judge, he who now submitteth himself in humility to the
judgments of men. Then shall the poor and humble man have great
confidence, while the proud is taken with fear on every side.

5. Then shall it be seen that he was the wise man in this world who
learned to be a fool and despised for Christ. Then shall all
tribulation patiently borne delight us, while the mouth of the ungodly
shall be stopped. Then shall every godly man rejoice, and every profane
man shall mourn. Then the afflicted flesh shall more rejoice than if it
had been alway nourished in delights. Then the humble garment shall put
on beauty, and the precious robe shall hide itself as vile. Then the
little poor cottage shall be more commended than the gilded palace.
Then enduring patience shall have more might than all the power of the
world. Then simple obedience shall be more highly exalted than all
worldly wisdom.

6. Then a pure and good conscience shall more rejoice than learned
philosophy. Then contempt of riches shall have more weight than all the
treasure of the children of this world. Then shalt thou find more
comfort in having prayed devoutly than in having fared sumptuously.
Then thou wilt rather rejoice in having kept silence than in having
made long speech. Then holy deeds shall be far stronger than many fine
words. Then a strict life and sincere penitence shall bring deeper
pleasure than all earthly delight. Learn now to suffer a little, that
then thou mayest be enabled to escape heavier sufferings. Prove first
here, what thou art able to endure hereafter. If now thou art able to
bear so little, how wilt thou be able to endure eternal torments? If
now a little suffering maketh thee so impatient, what shall hell-fire
do then? Behold of a surety thou art not able to have two Paradises, to
take thy fill or delight here in this world, and to reign with Christ
hereafter.

7. If even unto this day thou hadst ever lived in honours and
pleasures, what would the whole profit thee if now death came to thee
in an instant? All therefore is vanity, save to love God and to serve
Him only. For he who loveth God with all his heart feareth not death,
nor punishment, nor judgment, nor hell, because perfect love giveth
sure access to God. But he who still delighteth in sin, no marvel if he
is afraid of death and judgment. Nevertheless it is a good thing, if
love as yet cannot restrain thee from evil, that at least the fear of
hell should hold thee back. But he who putteth aside the fear of God
cannot long continue in good, but shall quickly fall into the snares of
the devil.

(1) Wisd. v. 1.




CHAPTER XXV

Of the zealous amendment of our whole life


Be thou watchful and diligent in God’s service, and bethink thee often
why thou hast renounced the world. Was it not that thou mightest live
to God and become a spiritual man? Be zealous, therefore, for thy
spiritual profit, for thou shalt receive shortly the reward of thy
labours, and neither fear nor sorrow shall come any more into thy
borders. Now shalt thou labour a little, and thou shalt find great
rest, yea everlasting joy. If thou shalt remain faithful and zealous in
labour, doubt not that God shall be faithful and bountiful in rewarding
thee. It is thy duty to have a good hope that thou wilt attain the
victory, but thou must not fall into security lest thou become slothful
or lifted up.

2. A certain man being in anxiety of mind, continually tossed about
between hope and fear, and being on a certain day overwhelmed with
grief, cast himself down in prayer before the altar in a church, and
meditated within himself, saying, “Oh! if I but knew that I should
still persevere,” and presently heard within him a voice from God, “And
if thou didst know it, what wouldst thou do? Do now what thou wouldst
do then, and thou shalt be very secure.” And straightway being
comforted and strengthened, he committed himself to the will of God and
the perturbation of spirit ceased, neither had he a mind any more to
search curiously to know what should befall him hereafter, but studied
rather to inquire what was the good and acceptable will of God, for the
beginning and perfecting of every good work.

3. Hope in the Lord and be doing good, saith the Prophet; dwell in the
land and thou shalt be fed(1) with its riches. One thing there is which
holdeth back many from progress and fervent amendment, even the dread
of difficulty, or the labour of the conflict. Nevertheless they advance
above all others in virtue who strive manfully to conquer those things
which are most grievous and contrary to them, for there a man profiteth
most and meriteth greater grace where he most overcometh himself and
mortifieth himself in spirit.

4. But all men have not the same passions to conquer and to mortify,
yet he who is diligent shall attain more profit, although he have
stronger passions, than another who is more temperate of disposition,
but is withal less fervent in the pursuit of virtue. Two things
specially avail unto improvement in holiness, namely firmness to
withdraw ourselves from the sin to which by nature we are most
inclined, and earnest zeal for that good in which we are most lacking.
And strive also very earnestly to guard against and subdue those faults
which displease thee most frequently in others.

5. Gather some profit to thy soul wherever thou art, and wherever thou
seest or hearest good examples, stir thyself to follow them, but where
thou seest anything which is blameworthy, take heed that thou do not
the same; or if at any time thou hast done it, strive quickly to amend
thyself. As thine eye observeth others, so again are the eyes of others
upon thee. How sweet and pleasant is it to see zealous and godly
brethren temperate and of good discipline; and how sad is it and
grievous to see them walking disorderly, not practising the duties to
which they are called. How hurtful a thing it is to neglect the purpose
of their calling, and turn their inclinations to things which are none
of their business.

6. Be mindful of the duties which thou hast undertaken, and set always
before thee the remembrance of the Crucified. Truly oughtest thou to be
ashamed as thou lookest upon the life of Jesus Christ, because thou
hast not yet endeavoured to conform thyself more unto Him, though thou
hast been a long time in the way of God. A religious man who exercises
himself seriously and devoutly in the most holy life and passion of our
Lord shall find there abundantly all things that are profitable and
necessary for him, neither is there need that he shall seek anything
better beyond Jesus. Oh! if Jesus crucified would come into our hearts,
how quickly, and completely should we have learned all that we need to
know!

7. He who is earnest receiveth and beareth well all things that are
laid upon him. He who is careless and lukewarm hath trouble upon
trouble, and suffereth anguish upon every side, because he is without
inward consolation, and is forbidden to seek that which is outward. He
who is living without discipline is exposed to grievous ruin. He who
seeketh easier and lighter discipline shall always be in distress,
because one thing or another will give him displeasure.

8. O! if no other duty lay upon us but to praise the Lord our God with
our whole heart and voice! Oh! if thou never hadst need to eat or
drink, or sleep, but wert always able to praise God, and to give
thyself to spiritual exercises alone; then shouldst thou be far happier
than now, when for so many necessities thou must serve the flesh. O!
that these necessities were not, but only the spiritual refreshments of
the soul, which alas we taste too seldom.

9. When a man hath come to this, that he seeketh comfort from no
created thing, then doth he perfectly begin to enjoy God, then also
will he be well contented with whatsoever shall happen unto him. Then
will he neither rejoice for much nor be sorrowful for little, but he
committeth himself altogether and with full trust unto God, who is all
in all to him, to whom nothing perisheth nor dieth, but all things live
to Him and obey His every word without delay.

10. Remember always thine end, and how the time which is lost returneth
not. Without care and diligence thou shalt never get virtue. If thou
beginnest to grow cold, it shall begin to go ill with thee, but if thou
givest thyself unto zeal thou shalt find much peace, and shalt find thy
labour the lighter because of the grace of God and the love of virtue.
A zealous and diligent man is ready for all things. It is greater
labour to resist sins and passions than to toil in bodily labours. He
who shunneth not small faults falleth little by little into greater. At
eventide thou shalt always be glad if thou spend the day profitably.
Watch over thyself, stir thyself up, admonish thyself, and howsoever it
be with others, neglect not thyself. The more violence thou dost unto
thyself, the more thou shall profit. Amen.

(1) Psalm xxxvii. 3.




THE SECOND BOOK
ADMONITIONS CONCERNING THE INNER LIFE




CHAPTER I

Of the inward life


The kingdom of God is within you,(1) saith the Lord. Turn thee with all
thine heart to the Lord and forsake this miserable world, and thou
shalt find rest unto thy soul. Learn to despise outward things and to
give thyself to things inward, and thou shalt see the kingdom of God
come within thee. For the kingdom of God is peace and joy in the Holy
Ghost, and it is not given to the wicked. Christ will come to thee, and
show thee His consolation, if thou prepare a worthy mansion for Him
within thee. All His glory and beauty is from within, and there it
pleaseth Him to dwell. He often visiteth the inward man and holdeth
with him sweet discourse, giving him soothing consolation, much peace,
friendship exceeding wonderful.

2. Go to, faithful soul, prepare thy heart for this bridegroom that he
may vouchsafe to come to thee and dwell within thee, for so He saith,
if any man loveth me he will keep my words: and my Father will love
him, and we will come unto him and make our abode with him.(2) Give,
therefore, place to Christ and refuse entrance to all others. When thou
hast Christ, thou art rich, and hast sufficient. He shall be thy
provider and faithful watchman in all things, so that thou hast no need
to trust in men, for men soon change and swiftly pass away, but Christ
remaineth for ever and standeth by us firmly even to the end.

3. There is no great trust to be placed in a frail and mortal man, even
though he be useful and dear to us, neither should much sorrow arise
within us if sometimes he oppose and contradict us. They who are on thy
side to-day, may to-morrow be against thee, and often are they turned
round like the wind. Put thy whole trust in God and let Him be thy fear
and thy love, He will answer for thee Himself, and will do for thee
what is best. Here hast thou no continuing city,(3) and wheresoever
thou art, thou art a stranger and a pilgrim, and thou shalt never have
rest unless thou art closely united to Christ within thee.

4. Why dost thou cast thine eyes hither and thither, since this is not
the place of thy rest? In heaven ought thy habitation to be, and all
earthly things should be looked upon as it were in the passing by. All
things pass away and thou equally with them. Look that thou cleave not
to them lest thou be taken with them and perish. Let thy contemplation
be on the Most High, and let thy supplication be directed unto Christ
without ceasing. If thou canst not behold high and heavenly things,
rest thou in the passion of Christ and dwell willingly in His sacred
wounds. For if thou devoutly fly to the wounds of Jesus, and the
precious marks of the nails and the spear, thou shalt find great
comfort in tribulation, nor will the slights of men trouble thee much,
and thou wilt easily bear their unkind words.

5. Christ also, when He was in the world, was despised and rejected of
men, and in His greatest necessity was left by His acquaintance and
friends to bear these reproaches. Christ was willing to suffer and be
despised, and darest thou complain of any? Christ had adversaries and
gainsayers, and dost thou wish to have all men thy friends and
benefactors? Whence shall thy patience attain her crown if no adversity
befall thee? If thou art unwilling to suffer any adversity, how shalt
thou be the friend of Christ? Sustain thyself with Christ and for
Christ if thou wilt reign with Christ.

6. If thou hadst once entered into the mind of Jesus, and hadst tasted
yea even a little of his tender love, then wouldst thou care nought for
thine own convenience or inconvenience, but wouldst rather rejoice at
trouble brought upon thee, because the love of Jesus maketh a man to
despise himself. He who loveth Jesus, and is inwardly true and free
from inordinate affections, is able to turn himself readily unto God,
and to rise above himself in spirit, and to enjoy fruitful peace.

7. He who knoweth things as they are and not as they are said or seem
to be, he truly is wise, and is taught of God more than of men. He who
knoweth how to walk from within, and to set little value upon outward
things, requireth not places nor waiteth for seasons, for holding his
intercourse with God. The inward man quickly recollecteth himself,
because he is never entirely given up to outward things. No outward
labour and no necessary occupations stand in his way, but as events
fall out, so doth he fit himself to them. He who is rightly disposed
and ordered within careth not for the strange and perverse conduct of
men. A man is hindered and distracted in so far as he is moved by
outward things.

8. If it were well with thee, and thou wert purified from evil, all
things would work together for thy good and profiting. For this cause
do many things displease thee and often trouble thee, that thou art not
yet perfectly dead to thyself nor separated from all earthly things.
Nothing so defileth and entangleth the heart of man as impure love
towards created things. If thou rejectest outward comfort thou wilt be
able to contemplate heavenly things and frequently to be joyful
inwardly.

(1) Luke xvii. 21. (2) John xiv. 23. (3) Hebrews xiii. 14.




CHAPTER II

Of lowly submission


Make no great account who is for thee or against thee, but mind only
the present duty and take care that God be with thee in whatsoever thou
doest. Have a good conscience and God will defend thee, for he whom God
will help no man’s perverseness shall be able to hurt. If thou knowest
how to hold thy peace and to suffer, without doubt thou shalt see the
help of the Lord. He knoweth the time and the way to deliver thee,
therefore must thou resign thyself to Him. To God it belongeth to help
and to deliver from all confusion. Oftentimes it is very profitable for
keeping us in greater humility, that others know and rebuke our faults.

2. When a man humbleth himself for his defects, he then easily
pacifieth others and quickly satisfieth those that are angered against
him. God protecteth and delivereth the humble man, He loveth and
comforteth the humble man, to the humble man He inclineth Himself, on
the humble He bestoweth great grace, and when he is cast down He
raiseth him to glory: to the humble He revealeth His secrets, and
sweetly draweth and inviteth him to Himself. The humble man having
received reproach, is yet in sufficient peace, because he resteth on
God and not on the world. Reckon not thyself to have profited in
anywise unless thou feel thyself to be inferior to all.




CHAPTER III

Of the good, peaceable man


First keep thyself in peace, and then shalt thou be able to be a
peacemaker towards others. A peaceable man doth more good than a
well-learned. A passionate man turneth even good into evil and easily
believeth evil; a good, peaceable man converteth all things into good.
He who dwelleth in peace is suspicious of none, but he who is
discontented and restless is tossed with many suspicions, and is
neither quiet himself nor suffereth others to be quiet. He often saith
what he ought not to say, and omitteth what it were more expedient for
him to do. He considereth to what duties others are bound, and
neglecteth those to which he is bound himself. Therefore be zealous
first over thyself, and then mayest thou righteously be zealous
concerning thy neighbour.

2. Thou knowest well how to excuse and to colour thine own deeds, but
thou wilt not accept the excuses of others. It would be more just to
accuse thyself and excuse thy brother. If thou wilt that others bear
with thee, bear thou with others. Behold how far thou art as yet from
the true charity and humility which knows not how to be angry or
indignant against any save self alone. It is no great thing to mingle
with the good and the meek, for this is naturally pleasing to all, and
every one of us willingly enjoyeth peace and liketh best those who
think with us: but to be able to live peaceably with the hard and
perverse, or with the disorderly, or those who oppose us, this is a
great grace and a thing much to be commended and most worthy of a man.

3. There are who keep themselves in peace and keep peace also with
others, and there are who neither have peace nor suffer others to have
peace; they are troublesome to others, but always more troublesome to
themselves. And there are who hold themselves in peace, and study to
bring others unto peace; nevertheless, all our peace in this sad life
lieth in humble suffering rather than in not feeling adversities. He
who best knoweth how to suffer shall possess the most peace; that man
is conqueror of himself and lord of the world, the friend of Christ,
and the inheritor of heaven.




CHAPTER IV

Of a pure mind and simple intention


By two wings is man lifted above earthly things, even by simplicity and
purity. Simplicity ought to be in the intention, purity in the
affection. Simplicity reacheth towards God, purity apprehendeth Him and
tasteth Him. No good action will be distasteful to thee if thou be free
within from inordinate affection. If thou reachest after and seekest,
nothing but the will of God and the benefit of thy neighbour, thou wilt
entirely enjoy inward liberty. If thine heart were right, then should
every creature be a mirror of life and a book of holy doctrine. There
is no creature so small and vile but that it showeth us the goodness of
God.

2. If thou wert good and pure within, then wouldst thou look upon all
things without hurt and understand them aright. A pure heart seeth the
very depths of heaven and hell. Such as each one is inwardly, so
judgeth he outwardly. If there is any joy in the world surely the man
of pure heart possesseth it, and if there is anywhere tribulation and
anguish, the evil conscience knoweth it best. As iron cast into the
fire loseth rust and is made altogether glowing, so the man who turneth
himself altogether unto God is freed from slothfulness and changed into
a new man.

3. When a man beginneth to grow lukewarm, then he feareth a little
labour, and willingly accepteth outward consolation; but when he
beginneth perfectly to conquer himself and to walk manfully in the way
of God, then he counteth as nothing those things which aforetime seemed
to be so grievous unto him.




CHAPTER V

Of self-esteem


We cannot place too little confidence in ourselves, because grace and
understanding are often lacking to us. Little light is there within us,
and what we have we quickly lose by negligence. Oftentimes we perceive
not how great is our inward blindness. We often do ill and excuse it
worse. Sometimes we are moved by passion and count it zeal; we blame
little faults in others and pass over great faults in ourselves.
Quickly enough we feel and reckon up what we bear at the hands of
others, but we reflect not how much others are bearing from us. He who
would weigh well and rightly his own doings would not be the man to
judge severely of another.

2. The spiritually-minded man putteth care of himself before all cares;
and he who diligently attendeth to himself easily keepeth silence
concerning others. Thou wilt never be spiritually minded and godly
unless thou art silent concerning other men’s matters and take full
heed to thyself. If thou think wholly upon thyself and upon God, what
thou seest out of doors shall move thee little. Where art thou when
thou art not present to thyself? and when thou hast overrun all things,
what hath it profited thee, thyself being neglected? If thou wouldst
have peace and true unity, thou must put aside all other things, and
gaze only upon thyself.

3. Then thou shalt make great progress if thou keep thyself free from
all temporal care. Thou shalt lamentably fall away if thou set a value
upon any worldly thing. Let nothing be great, nothing high, nothing
pleasing, nothing acceptable unto thee, save God Himself or the things
of God. Reckon as altogether vain whatsoever consolation comes to thee
from a creature. The soul that loveth God looketh not to anything that
is beneath God. God alone is eternal and incomprehensible, filling all
things, the solace of the soul, and the true joy of the heart.




CHAPTER VI

Of the joy of a good conscience


The testimony of a good conscience is the glory of a good man. Have a
good conscience and thou shalt ever have joy. A good conscience is able
to bear exceeding much, and is exceeding joyful in the midst of
adversities; an evil conscience is ever fearful and unquiet. Thou shalt
rest sweetly if thy heart condemn thee not. Never rejoice unless when
thou hast done well. The wicked have never true joy, nor feel internal
peace, for there is no peace, saith my God, to the wicked.(1) And if
they say “we are in peace, there shall no harm happen unto us, and who
shall dare to do us hurt?” believe them not, for suddenly shall the
wrath of God rise up against them, and their deeds shall be brought to
nought, and their thoughts shall perish.

2. To glory in tribulation is not grievous to him who loveth; for such
glorying is glorying in the Cross of Christ. Brief is the glory which
is given and received of men. Sadness always goeth hand in hand with
the glory of the world. The glory of the good is in their conscience,
and not in the report of men. The joy of the upright is from God and in
God, and their joy is in the truth. He who desireth true and eternal
glory careth not for that which is temporal; and he who seeketh
temporal glory, or who despiseth it from his heart, is proved to bear
little love for that which is heavenly. He who careth for neither
praises nor reproaches hath great tranquillity of heart.

3. He will easily be contented and filled with peace, whose conscience
is pure. Thou art none the holier if thou art praised, nor the viler if
thou art reproached. Thou art what thou art; and thou canst not be
better than God pronounceth thee to be. If thou considerest well what
thou art inwardly, thou wilt not care what men will say to thee. Man
looketh on the outward appearance, but the Lord looketh on the
heart:(2) man looketh on the deed, but God considereth the intent. It
is the token of a humble spirit always to do well, and to set little by
oneself. Not to look for consolation from any created thing is a sign
of great purity and inward faithfulness.

4. He that seeketh no outward witness on his own behalf, showeth
plainly that he hath committed himself wholly to God. For not he that
commendeth himself is approved, as St. Paul saith, but whom the Lord
commendeth.(3) To walk inwardly with God, and not to be held by any
outer affections, is the state of a spiritual man.

(1) Isaiah lvii. 21. (2) 1 Samuel xvi. 7. (3) 2 Corinthians x. 18.




CHAPTER VII

Of loving Jesus above all things


Blessed is he who understandeth what it is to love Jesus, and to
despise himself for Jesus’ sake. He must give up all that he loveth for
his Beloved, for Jesus will be loved alone above all things. The love
of created things is deceiving and unstable, but the love of Jesus is
faithful and lasting. He who cleaveth to created things will fall with
their slipperiness; but he who embraceth Jesus will stand upright for
ever. Love Him and hold Him for thy friend, for He will not forsake
thee when all depart from thee, nor will he suffer thee to perish at
the last. Thou must one day be separated from all, whether thou wilt or
wilt not.

2. Cleave thou to Jesus in life and death, and commit thyself unto His
faithfulness, who, when all men fail thee, is alone able to help thee.
Thy Beloved is such, by nature, that He will suffer no rival, but alone
will possess thy heart, and as a king will sit upon His own throne. If
thou wouldst learn to put away from thee every created thing, Jesus
would freely take up His abode with thee. Thou wilt find all trust
little better than lost which thou hast placed in men, and not in
Jesus. Trust not nor lean upon a reed shaken with the wind, because all
flesh is grass, and the goodliness thereof falleth as the flower of the
field.(1)

3. Thou wilt be quickly deceived if thou lookest only upon the outward
appearance of men, for if thou seekest thy comfort and profit in
others, thou shalt too often experience loss. If thou seekest Jesus in
all things thou shalt verily find Jesus, but if thou seekest thyself
thou shalt also find thyself, but to thine own hurt. For if a man
seeketh not Jesus he is more hurtful to himself than all the world and
all his adversaries.

(1) Isaiah xl. 6.




CHAPTER VIII

Of the intimate love of Jesus


When Jesus is present all is well and nothing seemeth hard, but when
Jesus is not present everything is hard. When Jesus speaketh not
within, our comfort is nothing worth, but if Jesus speaketh but a
single word great is the comfort we experience. Did not Mary Magdalene
rise up quickly from the place where she wept when Martha said to her,
The Master is come and calleth for thee?(1) Happy hour when Jesus
calleth thee from tears to the joy of the spirit! How dry and hard art
thou without Jesus! How senseless and vain if thou desirest aught
beyond Jesus! Is not this greater loss than if thou shouldst lose the
whole world?

2. What can the world profit thee without Jesus? To be without Jesus is
the nethermost hell, and to be with Jesus is sweet paradise. If Jesus
were with thee no enemy could hurt thee. He who findeth Jesus findeth a
good treasure, yea, good above all good; and he who loseth Jesus loseth
exceeding much, yea, more than the whole world. Most poor is he who
liveth without Jesus, and most rich is he who is much with Jesus.

3. It is great skill to know how to live with Jesus, and to know how to
hold Jesus is great wisdom. Be thou humble and peaceable and Jesus
shall be with thee. Be godly and quiet, and Jesus will remain with
thee. Thou canst quickly drive away Jesus and lose His favour if thou
wilt turn away to the outer things. And if thou hast put Him to flight
and lost Him, to whom wilt thou flee, and whom then wilt thou seek for
a friend? Without a friend thou canst not live long, and if Jesus be
not thy friend above all thou shalt be very sad and desolate. Madly
therefore doest thou if thou trusteth or findest joy in any other. It
is preferable to have the whole world against thee, than Jesus offended
with thee. Therefore of all that are dear to thee, let Jesus be
specially loved.

4. Let all be loved for Jesus’ sake, but Jesus for His own. Jesus
Christ alone is to be specially loved, for He alone is found good and
faithful above all friends. For His sake and in Him let both enemies
and friends be dear to thee, and pray for them all that they may all
know and love Him. Never desire to be specially praised or loved,
because this belongeth to God alone, who hath none like unto Himself.
Nor wish thou that any one set his heart on thee, nor do thou give
thyself up to the love of any, but let Jesus be in thee and in every
good man.

5. Be pure and free within thyself, and be not entangled by any created
thing. Thou oughtest to bring a bare and clean heart to God, if thou
desirest to be ready to see how gracious the Lord is. And in truth,
unless thou be prevented and drawn on by His grace, thou wilt not
attain to this, that having cast out and dismissed all else, thou alone
art united to God. For when the grace of God cometh to a man, then he
becometh able to do all things, and when it departeth then he will be
poor and weak and given up unto troubles. In these thou art not to be
cast down nor to despair, but to rest with calm mind on the will of
God, and to bear all things which come upon thee unto the praise of
Jesus Christ; for after winter cometh summer, after night returneth
day, after the tempest a great calm.

(1) John xi. 28.




CHAPTER IX

Of the lack of all comfort


It is no hard thing to despise human comfort when divine is present. It
is a great thing, yea very great, to be able to bear the loss both of
human and divine comfort; and for the love of God willingly to bear
exile of heart, and in nought to seek oneself, nor to look to one’s own
merit. What great matter is it, if thou be cheerful of heart and devout
when favour cometh to thee? That is an hour wherein all rejoice.
Pleasantly enough doth he ride whom the grace of God carrieth. And what
marvel, if he feeleth no burden who is carried by the Almighty, and is
led onwards by the Guide from on high?

2. We are willing to accept anything for comfort, and it is difficult
for a man to be freed from himself. The holy martyr Laurence overcame
the love of the world and even of his priestly master, because he
despised everything in the world which seemed to be pleasant; and for
the love of Christ he calmly suffered even God’s chief priest, Sixtus,
whom he dearly loved, to be taken from him. Thus by the love of the
Creator he overcame the love of man, and instead of human comfort he
chose rather God’s good pleasure. So also learn thou to resign any near
and beloved friend for the love of God. Nor take it amiss when thou
hast been deserted by a friend, knowing that we must all be parted from
one another at last.

3. Mightily and long must a man strive within himself before he learn
altogether to overcome himself, and to draw his whole affection towards
God. When a man resteth upon himself, he easily slippeth away unto
human comforts. But a true lover of Christ, and a diligent seeker after
virtue, falleth not back upon those comforts, nor seeketh such
sweetness as may be tasted and handled, but desireth rather hard
exercises, and to undertake severe labours for Christ.

4. When, therefore, spiritual comfort is given by God, receive it with
giving of thanks, and know that it is the gift of God, not thy desert.
Be not lifted up, rejoice not overmuch nor foolishly presume, but
rather be more humble for the gift, more wary and more careful in all
thy doings; for that hour will pass away, and temptation will follow.
When comfort is taken from thee, do not straightway despair, but wait
for the heavenly visitation with humility and patience, for God is able
to give thee back greater favour and consolation. This is not new nor
strange to those who have made trial of the way of God, for with the
great saints and the ancient prophets there was often this manner of
change.

5. Wherefore one said when the favour of God was present with him, I
said in my prosperity I shall never be moved,(1) but he goeth on to say
what he felt within himself when the favour departed: Thou didst turn
Thy face from me, and I was troubled. In spite whereof he in no wise
despaireth, but the more instantly entreateth God, and saith, Unto
Thee, O Lord, will I cry, and will pray unto my God; and then he
receiveth the fruit of his prayer, and testifieth how he hath been
heard, saying, The Lord heard me and had mercy upon me, the Lord was my
helper. But wherein? Thou hast turned my heaviness into joy, Thou hast
put off my sackcloth and girded me with gladness. If it was thus with
the great saints, we who are poor and needy ought not to despair if we
are sometimes in the warmth and sometimes in the cold, for the Spirit
cometh and goeth according to the good pleasure of His will. Wherefore
holy Job saith, Thou dost visit him in the morning, and suddenly Thou
dost prove him.(2)

6. Whereupon then can I hope, or wherein may I trust, save only in the
great mercy of God, and the hope of heavenly grace? For whether good
men are with me, godly brethren or faithful friends, whether holy books
or beautiful discourses, whether sweet hymns and songs, all these help
but little, and have but little savour when I am deserted by God’s
favour and left to mine own poverty. There is no better remedy, then,
than patience and denial of self, and an abiding in the will of God.

7. I have never found any man so religious and godly, but that he felt
sometimes a withdrawal of the divine favour, and lack of fervour. No
saint was ever so filled with rapture, so enlightened, but that sooner
or later he was tempted. For he is not worthy of the great vision of
God, who, for God’s sake, hath not been exercised by some temptation.
For temptation is wont to go before as a sign of the comfort which
shall follow, and heavenly comfort is promised to those who are proved
by temptation. As it is written, To him that overcometh I will give to
eat of the tree of life.(3)

8. Divine comfort is given that a man may be stronger to bear
adversities. And temptation followeth, lest he be lifted up because of
the benefit. The devil sleepeth not; thy flesh is not yet dead;
therefore, cease thou not to make thyself ready unto the battle, for
enemies stand on thy right hand and on thy left, and they are never at
rest.

(1) Psalm xxx. 6. (2) Job vii. 18. (3) Revelation ii. 7.




CHAPTER X

Of gratitude for the Grace of God


Why seekest thou rest when thou art born to labour? Prepare thyself for
patience more than for comforts, and for bearing the cross more than
for joy. For who among the men of this world would not gladly receive
consolation and spiritual joy if he might always have it? For spiritual
comforts exceed all the delights of the world, and all the pleasures of
the flesh. For all worldly delights are either empty or unclean, whilst
spiritual delights alone are pleasant and honourable, the offspring of
virtue, and poured forth by God into pure minds. But no man can always
enjoy these divine comforts at his own will, because the season of
temptation ceaseth not for long.

2. Great is the difference between a visitation from above and false
liberty of spirit and great confidence in self. God doeth well in
giving us the grace of comfort, but man doeth ill in not immediately
giving God thanks thereof. And thus the gifts of grace are not able to
flow unto us, because we are ungrateful to the Author of them, and
return them not wholly to the Fountain whence they flow. For grace ever
becometh the portion of him who is grateful and that is taken away from
the proud, which is wont to be given to the humble.

3. I desire no consolation which taketh away from me compunction, I
love no contemplation which leadeth to pride. For all that is high is
not holy, nor is everything that is sweet good; every desire is not
pure; nor is everything that is dear to us pleasing unto God. Willingly
do I accept that grace whereby I am made humbler and more wary and more
ready to renounce myself. He who is made learned by the gift of grace
and taught wisdom by the stroke of the withdrawal thereof, will not
dare to claim any good thing for himself, but will rather confess that
he is poor and needy. Give unto God the thing which is God’s,(1) and
ascribe to thyself that which is thine; that is, give thanks unto God
for His grace, but for thyself alone confess thy fault, and that thy
punishment is deserved for thy fault.

4. Sit thou down always in the lowest room and thou shalt be given the
highest place.(2) For the highest cannot be without the lowest. For the
highest saints of God are least in their own sight, and the more
glorious they are, so much the lowlier are they in themselves; full of
grace and heavenly glory, they are not desirous of vain-glory; resting
on God and strong in His might, they cannot be lifted up in any wise.
And they who ascribe unto God all the good which they have received,
“seek not glory one of another, but the glory which cometh from God
only,” and they desire that God shall be praised in Himself and in all
His Saints above all things, and they are always striving for this very
thing.

5. Be thankful, therefore, for the least benefit and thou shalt be
worthy to receive greater. Let the least be unto thee even as the
greatest, and let that which is of little account be unto thee as a
special gift. If the majesty of the Giver be considered, nothing that
is given shall seem small and of no worth, for that is not a small
thing which is given by the Most High God. Yea, though He gave
punishment and stripes, we ought to be thankful, because He ever doth
for our profit whatever He suffereth to come upon us. He who seeketh to
retain the favour of God, let him be thankful for the favour which is
given, and patient in respect of that which is taken away. Let him pray
that it may return; let him be wary and humble that he lose it not.

(1) Matthew xxii. 21. (2) Luke xiv. 10.




CHAPTER XI

Of the fewness of those who love the Cross of Jesus


Jesus hath many lovers of His heavenly kingdom, but few bearers of His
Cross. He hath many seekers of comfort, but few of tribulation. He
findeth many companions of His table, but few of His fasting. All
desire to rejoice with Him, few are willing to undergo anything for His
sake. Many follow Jesus that they may eat of His loaves, but few that
they may drink of the cup of His passion. Many are astonished at His
Miracles, few follow after the shame of His Cross. Many love Jesus so
long as no adversities happen to them. Many praise Him and bless Him,
so long as they receive any comforts from Him. But if Jesus hide
Himself and withdraw from them a little while, they fall either into
complaining or into too great dejection of mind.

2. But they who love Jesus for Jesus’ sake, and not for any consolation
of their own, bless Him in all tribulation and anguish of heart as in
the highest consolation. And if He should never give them consolation,
nevertheless they would always praise Him and always give Him thanks.

3. Oh what power hath the pure love of Jesus, unmixed with any gain or
love of self! Should not all they be called mercenary who are always
seeking consolations? Do they not prove themselves lovers of self more
than of Christ who are always seeking their own gain and advantage?
Where shall be found one who is willing to serve God altogether for
nought?

4. Rarely is any one found so spiritual as to be stripped of all
selfish thoughts, for who shall find a man truly poor in spirit and
free of all created things? “His value is from afar, yea from the ends
of the earth.” A man may give away all his goods, yet that is nothing;
and if he do many deeds of penitence, yet that is a small thing; and
though he understand all knowledge, yet that is afar off; and if he
have great virtue and zealous devotion, yet much is lacking unto him,
yea, one thing which is the most necessary to him of all. What is it
then? That having given up all things besides, he give up himself and
go forth from himself utterly, and retain nothing of self-love; and
having done all things which he knoweth to be his duty to do, that he
feel that he hath done nothing. Let him not reckon that much which
might be much esteemed, but let him pronounce himself to be in truth an
unprofitable servant, as the Truth Himself saith, When ye have done all
things that are commanded you, say, we are unprofitable servants.(1)
Then may he be truly poor and naked in spirit, and be able to say with
the Prophet, As for me, I am poor and needy.(2) Nevertheless, no man is
richer than he, no man stronger, no man freer. For he knoweth both how
to give up himself and all things, and how to be lowly in his own eyes.

(1) Luke xvii. 10. (2) Psalm xxv. 16.




CHAPTER XII

Of the royal way of the Holy Cross


That seemeth a hard saying to many, If any man will come after Me, let
him deny himself and take up his Cross and follow Me.(1) But it will be
much harder to hear that last sentence, Depart from me, ye wicked, into
eternal fire.(2) For they who now willingly hear the word of the Cross
and follow it, shall not then fear the hearing of eternal damnation.
This sign of the Cross shall be in heaven when the Lord cometh to
Judgment. Then all servants of the Cross, who in life have conformed
themselves to the Crucified, shall draw nigh unto Christ the Judge with
great boldness.

2. Why fearest thou then to take up the cross which leadeth to a
kingdom? In the Cross is health, in the Cross is life, in the Cross is
protection from enemies, in the Cross is heavenly sweetness, in the
Cross strength of mind, in the Cross joy of the spirit, in the Cross
the height of virtue, in the Cross perfection of holiness. There is no
health of the soul, no hope of eternal life, save in the Cross. Take up
therefore, thy cross and follow Jesus and thou shalt go into eternal
life. He went before thee bearing His Cross and died for thee upon the
Cross, that thou also mayest bear thy cross and mayest love to be
crucified upon it. For if thou be dead with Him, thou shalt also live
with Him, and if thou be a partaker of His sufferings thou shalt be
also of His glory.

3. Behold everything dependeth upon the Cross, and everything lieth in
dying; and there is none other way unto life and to true inward peace,
except the way of the Holy Cross and of daily mortification. Go where
thou wilt, seek whatsoever thou wilt, and thou shalt find no higher way
above nor safer way below, than the way of the Holy Cross. Dispose and
order all things according to thine own will and judgment, and thou
shalt ever find something to suffer either willingly or unwillingly,
and thus thou shalt ever find thy cross. For thou shalt either feel
pain of body, or tribulation of spirit within thy soul.

4. Sometimes thou wilt be forsaken of God, sometimes thou wilt be tried
by thy neighbour, and which is more, thou wilt often be wearisome to
thyself. And still thou canst not be delivered nor eased by any remedy
or consolation, but must bear so long as God will. For God will have
thee learn to suffer tribulation without consolation, and to submit
thyself fully to it, and by tribulation be made more humble. No man
understandeth the Passion of Christ in his heart so well as he who hath
had somewhat of the like suffering himself. The Cross therefore is
always ready, and every where waiteth for thee. Thou canst not flee
from it whithersoever thou hurriest, for whithersoever thou comest,
thou bearest thyself with thee, and shalt ever find thyself. Turn thee
above, turn thee below, turn thee without, turn thee within, and in
them all thou shalt find the Cross; and needful is it that thou
everywhere possess patience if thou wilt have internal peace and gain
the everlasting crown.

5. If thou willingly bear the Cross, it will bear thee, and will bring
thee to the end which thou seekest, even where there shall be the end
of suffering; though it shall not be here. If thou bear it unwillingly,
thou makest a burden for thyself and greatly increaseth thy load, and
yet thou must bear it. If thou cast away one cross, without doubt thou
shalt find another and perchance a heavier.

6. Thinketh thou to escape what no mortal hath been able to avoid?
Which of the saints in the world hath been without the cross and
tribulation? For not even Jesus Christ our Lord was one hour without
the anguish of His Passion, so long as He lived. It behooved, He said,
Christ to suffer and to rise from the dead, and so enter into his
glory.(3) And how dost thou seek another way than this royal way, which
is the way of the Holy Cross?

7. The whole life of Christ was a cross and martyrdom, and dost thou
seek for thyself rest and joy? Thou art wrong, thou art wrong, if thou
seekest aught but to suffer tribulations, for this whole mortal life is
full of miseries, and set round with crosses. And the higher a man hath
advanced in the spirit, the heavier crosses he will often find, because
the sorrow of his banishment increaseth with the strength of his love.

8. But yet the man who is thus in so many wise afflicted, is not
without refreshment of consolation, because he feeleth abundant fruit
to be growing within him out of the bearing of his cross. For whilst he
willingly submitteth himself to it, every burden of tribulation is
turned into an assurance of divine comfort, and the more the flesh is
wasted by affliction, the more is the spirit strengthened mightily by
inward grace. And ofttimes so greatly is he comforted by the desire for
tribulation and adversity, through love of conformity to the Cross of
Christ, that he would not be without sorrow and tribulation; for he
believeth that he shall be the more acceptable to God, the more and the
heavier burdens he is able to bear for His sake. This is not the virtue
of man, but the grace of Christ which hath such power and energy in the
weak flesh, that what it naturally hateth and fleeth from, this it
draweth to and loveth through fervour of spirit.

9. It is not in the nature of man to bear the cross, to love the cross,
to keep under the body and to bring it into subjection, to fly from
honours, to bear reproaches meekly, to despise self and desire to be
despised, to bear all adversities and losses, and to desire no
prosperity in this world. If thou lookest to thyself, thou wilt of
thyself be able to do none of this; but if thou trustest in the Lord,
endurance shall be given thee from heaven, and the world and the flesh
shall be made subject to thy command. Yea, thou shalt not even fear
thine adversary the devil, if thou be armed with faith and signed with
the Cross of Christ.

10. Set thyself, therefore, like a good and faithful servant of Christ,
to the manful bearing of the Cross of thy Lord, who out of love was
crucified for thee. Prepare thyself for the bearing many adversities
and manifold troubles in this wretched life; because so it shall be
with thee wheresoever thou art, and so in very deed thou shalt find it,
wherever thou hide thyself. This it must be; and there is no means of
escaping from tribulation and sorrow, except to bear them patiently.
Drink thou lovingly thy Lord’s cup if thou desirest to be His friend
and to have thy lot with Him. Leave consolations to God, let Him do as
seemeth best to Him concerning them. But do thou set thyself to endure
tribulations, and reckon them the best consolations; for the sufferings
of this present time are not worthy to be compared with the glory which
shall be revealed in us,(4) nor would they be even if thou wert to
endure them all.

11. When thou hast come to this, that tribulation is sweet and pleasant
to thee for Christ’s sake, then reckon that it is well with thee,
because thou hast found paradise on earth. So long as it is hard to
thee to suffer and thou desirest to escape, so long it will not be well
with thee, and tribulations will follow thee everywhere.

12. If thou settest thyself to that thou oughtest, namely, to suffer
and to die, it shall soon go better with thee, and thou shalt find
peace. Though thou shouldest be caught up with Paul unto the third
heaven,(5) thou art not on that account secure from suffering evil. I
will show him, saith Jesus, what great things he must suffer for My
Name’s sake.(6) It remaineth, therefore, to thee to suffer, if thou
wilt love Jesus and serve Him continually.

13. Oh that thou wert worthy to suffer something for the name of Jesus,
how great glory should await thee, what rejoicing among all the saints
of God, what bright example also to thy neighbour! For all men commend
patience, although few be willing to practise it. Thou oughtest surely
to suffer a little for Christ when many suffer heavier things for the
world.

14. Know thou of a surety that thou oughtest to lead the life of a
dying man. And the more a man dieth to himself, the more he beginneth
to live towards God. None is fit for the understanding of heavenly
things, unless he hath submitted himself to bearing adversities for
Christ. Nothing more acceptable to God, nothing more healthful for
thyself in this world, than to suffer willingly for Christ. And if it
were thine to choose, thou oughtest rather to wish to suffer
adversities for Christ, than to be refreshed with manifold
consolations, for thou wouldest be more like Christ and more conformed
to all saints. For our worthiness and growth in grace lieth not in many
delights and consolations, but rather in bearing many troubles and
adversities.

15. If indeed there had been anything better and more profitable to the
health of men than to suffer, Christ would surely have shown it by word
and example. For both the disciples who followed Him, and all who
desire to follow Him, He plainly exhorteth to bear their cross, and
saith, If any man will come after Me, let him deny himself and take up
his cross, and follow Me.(7) So now that we have thoroughly read and
studied all things, let us hear the conclusion of the whole matter. We
must through much tribulation enter into the kingdom of God.(8)

(1) Matthew xvi. 24. (2) Matthew xxv. 41. (3) Luke xxiv. 46. (4) Romans
viii. 18. (5) 2 Corinthians xii. 2. (6) Acts ix. 16. (7) Luke ix. 23.
(8) Acts xiv. 21.




THE THIRD BOOK
ON INWARD CONSOLATION




CHAPTER I

Of the inward voice of Christ to the faithful soul


I will hearken what the Lord God shall say within me.(1) Blessed is the
soul which heareth the Lord speaking within it, and receiveth the word
of consolation from His mouth. Blessed are the ears which receive the
echoes of the soft whisper of God, and turn not aside to the
whisperings of this world. Blessed truly are the ears which listen not
to the voice that soundeth without, but to that which teacheth truth
inwardly. Blessed are the eyes which are closed to things without, but
are fixed upon things within. Blessed are they who search inward things
and study to prepare themselves more and more by daily exercises for
the receiving of heavenly mysteries. Blessed are they who long to have
leisure for God, and free themselves from every hindrance of the world.
Think on these things, O my soul, and shut the doors of thy carnal
desires, so mayest thou hear what the Lord God will say within thee.

2. These things saith thy Beloved, “I am thy salvation, I am thy peace
and thy life. Keep thee unto Me, and thou shalt find peace.” Put away
thee all transitory things, seek those things that are eternal. For
what are all temporal things but deceits, and what shall all created
things help thee if thou be forsaken by the Creator? Therefore put all
things else away, and give thyself to the Creator, to be well pleasing
and faithful to Him, that thou mayest be able to attain true
blessedness.

(1) Psalm lxxxv. 8.




CHAPTER II

What the truth saith inwardly without noise of words


Speak Lord, for thy servant heareth.(1) I am Thy servant; O give me
understanding that I may know Thy testimonies. Incline my heart unto
the words of Thy mouth.(2) Let thy speech distil as the dew. The
children of Israel spake in old time to Moses, Speak thou unto us and
we will hear, but let not the Lord speak unto us lest we die.(3) Not
thus, O Lord, not thus do I pray, but rather with Samuel the prophet, I
beseech Thee humbly and earnestly, Speak, Lord, for Thy servant
heareth. Let not Moses speak to me, nor any prophet, but rather speak
Thou, O Lord, who didst inspire and illuminate all the prophets; for
Thou alone without them canst perfectly fill me with knowledge, whilst
they without Thee shall profit nothing.

2. They can indeed utter words, but they give not the spirit. They
speak with exceeding beauty, but when Thou art silent they kindle not
the heart. They give us scriptures, but Thou makest known the sense
thereof. They bring us mysteries, but Thou revealest the things which
are signified. They utter commandments, but Thou helpest to the
fulfilling of them. They show the way, but Thou givest strength for the
journey. They act only outwardly, but Thou dost instruct and enlighten
the heart. They water, but Thou givest the increase. They cry with
words, but Thou givest understanding to the hearer.

3. Therefore let not Moses speak to me, but Thou, O Lord my God,
Eternal Truth; lest I die and bring forth no fruit, being outwardly
admonished, but not enkindled within; lest the word heard but not
followed, known but not loved, believed but not obeyed, rise up against
me in the judgment. Speak, Lord, for Thy servant heareth; Thou hast the
words of eternal life.(4) Speak unto me for some consolation unto my
soul, for the amendment of my whole life, and for the praise and glory
and eternal honour of Thy Name.

(1) 1 Samuel iii. 9. (2) Psalm cxix. 125. (3) Exodus xx. 19. (4) John
vi. 68.




CHAPTER III

How all the words of God are to be heard with humility, and how many
consider them not


“My Son, hear My words, for My words are most sweet, surpassing all the
knowledge of the philosophers and wise men of this world. My words are
spirit, and they are life,(1) and are not to be weighed by man’s
understanding. They are not to be drawn forth for vain approbation, but
to be heard in silence, and to be received with all humility and with
deep love.”

2. And I said, “Blessed is the man whom Thou teachest, O Lord, and
instructest him in Thy law, that Thou mayest give him rest in time of
adversity,(2) and that he be not desolate in the earth.”

3. “I,” saith the Lord, “taught the prophets from the beginning, and
even now cease I not to speak unto all; but many are deaf and hardened
against My voice; many love to listen to the world rather than to God,
they follow after the desires of the flesh more readily than after the
good pleasure of God. The world promiseth things that are temporal and
small, and it is served with great eagerness. I promise things that are
great and eternal, and the hearts of mortals are slow to stir. Who
serveth and obeyeth Me in all things, with such carefulness as he
serveth the world and its rulers?

Be thou ashamed, O Sidon, saith the sea;(3)
And if thou reason seekest, hear thou me.


For a little reward men make a long journey; for eternal life many will
scarce lift a foot once from the ground. Mean reward is sought after;
for a single piece of money sometimes there is shameful striving; for a
thing which is vain and for a trifling promise, men shrink not from
toiling day and night.”

4. “But, O shame! for an unchangeable good, for an inestimable reward,
for the highest honour and for a glory that fadeth not away, it is
irksome to them to toil even a little. Be thou ashamed therefore,
slothful and discontented servant, for they are found readier unto
perdition than thou unto life. They rejoice more heartily in vanity
than thou in the truth. Sometimes, indeed, they are disappointed of
their hope, but my promise faileth no man, nor sendeth away empty him
who trusteth in Me. What I have promised I will give; what I have said
I will fulfil; if only a man remain faithful in My love unto the end.
Therefore am I the rewarder of all good men, and a strong approver of
all who are godly.

5. “Write My words in thy heart and consider them diligently, for they
shall be very needful to thee in time of temptation. What thou
understandest not when thou readest, thou shalt know in the time of thy
visitation. I am wont to visit Mine elect in twofold manner, even by
temptation and by comfort, and I teach them two lessons day by day, the
one in chiding their faults, the other in exhorting them to grow in
grace. He who hath My words and rejecteth them, hath one who shall
judge him at the last day.”

A PRAYER FOR THE SPIRIT OF DEVOTION


6. O Lord my God, Thou art all my good, and who am I that I should dare
to speak unto Thee? I am the very poorest of Thy servants, an abject
worm, much poorer and more despicable than I know or dare to say.
Nevertheless remember, O Lord, that I am nothing, I have nothing, and
can do nothing. Thou only art good, just and holy; Thou canst do all
things, art over all things, fillest all things, leaving empty only the
sinner. Call to mind Thy tender mercies, and fill my heart with Thy
grace, Thou who wilt not that Thy work should return to Thee void.

7. How can I bear this miserable life unless Thy mercy and grace
strengthen me? Turn not away Thy face from me, delay not Thy
visitation. Withdraw not Thou Thy comfort from me, lest my soul “gasp
after thee as a thirsty land.” Lord, teach me to do Thy will, teach me
to walk humbly and uprightly before Thee, for Thou art my wisdom, who
knowest me in truth, and knewest me before the world was made and
before I was born into the world.

(1) John vi. 63. (2) Psalm xciv. 13. (3) Isaiah xxiii. 4.




CHAPTER IV

How we must walk in truth and humility before God


“My Son! walk before Me in truth, and in the simplicity of thy heart
seek Me continually. He who walketh before Me in the truth shall be
safe from evil assaults, and the truth shall deliver him from the wiles
and slanders of the wicked. If the truth shall make thee free, thou
shalt be free indeed, and shalt not care for the vain words of men.”

2. Lord, it is true as Thou sayest; let it, I pray Thee, be so with me;
let Thy truth teach me, let it keep me and preserve me safe unto the
end. Let it free me from all evil and inordinate affection, and I will
walk before Thee in great freedom of heart.

3. “I will teach thee,” saith the Truth, “the things which are right
and pleasing before Me. Think upon thy sins with great displeasure and
sorrow, and never think thyself anything because of thy good works.
Verily thou art a sinner, liable to many passions, yea, tied and bound
with them. Of thyself thou always tendest unto nothing, thou wilt
quickly fall, quickly be conquered, quickly disturbed, quickly undone.
Thou hast nought whereof to glory, but many reasons why thou shouldest
reckon thyself vile, for thou art far weaker than thou art able to
comprehend.

4. “Let, therefore, nothing which thou doest seem to thee great; let
nothing be grand, nothing of value or beauty, nothing worthy of honour,
nothing lofty, nothing praiseworthy or desirable, save what is eternal.
Let the eternal truth please thee above all things, let thine own great
vileness displease thee continually. Fear, denounce, flee nothing so
much as thine own faults and sins, which ought to be more displeasing
to thee than any loss whatsoever of goods. There are some who walk not
sincerely before me, but being led by curiosity and pride, they desire
to know my secret things and to understand the deep things of God,
whilst they neglect themselves and their salvation. These often fall
into great temptations and sins because of their pride and curiosity,
for I am against them.

5. “Fear thou the judgments of God, fear greatly the wrath of the
Almighty. Shrink from debating upon the works of the Most High, but
search narrowly thine own iniquities into what great sins thou hast
fallen, and how many good things thou hast neglected. There are some
who carry their devotion only in books, some in pictures, some in
outward signs and figures; some have Me in their mouths, but little in
their hearts. Others there are who, being enlightened in their
understanding and purged in their affections, continually long after
eternal things, hear of earthly things with unwillingness, obey the
necessities of nature with sorrow. And these understand what the Spirit
of truth speaketh in them; for He teacheth them to despise earthly
things and to love heavenly; to neglect the world and to desire heaven
all the day and night.”




CHAPTER V

Of the wonderful power of the Divine Love


I bless Thee, O Heavenly Father, Father of my Lord Jesus Christ, for
that Thou hast vouchsafed to think of me, poor that I am. O, Father of
Mercies and God of all comfort,(1) I give thanks unto Thee, who
refreshest me sometimes with thine own comfort, when I am unworthy of
any comfort. I bless and glorify Thee continually, with thine only
begotten Son and the Holy Ghost, the Paraclete, for ever and ever. O
Lord God, Holy lover of my soul, when Thou shalt come into my heart,
all my inward parts shall rejoice. Thou art my glory and the joy of my
heart. Thou art my hope and my refuge in the day of my trouble.

2. But because I am still weak in love and imperfect in virtue, I need
to be strengthened and comforted by Thee; therefore visit Thou me often
and instruct me with Thy holy ways of discipline. Deliver me from evil
passions, and cleanse my heart from all inordinate affections, that,
being healed and altogether cleansed within, I may be made ready to
love, strong to suffer, steadfast to endure.

3. Love is a great thing, a good above all others, which alone maketh
every heavy burden light, and equaliseth every inequality. For it
beareth the burden and maketh it no burden, it maketh every bitter
thing to be sweet and of good taste. The surpassing love of Jesus
impelleth to great works, and exciteth to the continual desiring of
greater perfection. Love willeth to be raised up, and not to be held
down by any mean thing. Love willeth to be free and aloof from all
worldly affection, lest its inward power of vision be hindered, lest it
be entangled by any worldly prosperity or overcome by adversity.
Nothing is sweeter than love, nothing stronger, nothing loftier,
nothing broader, nothing pleasanter, nothing fuller or better in heaven
nor on earth, for love was born of God and cannot rest save in God
above all created things.

4. He who loveth flyeth, runneth, and is glad; he is free and not
hindered. He giveth all things for all things, and hath all things in
all things, because he resteth in One who is high above all, from whom
every good floweth and proceedeth. He looketh not for gifts, but
turneth himself to the Giver above all good things. Love oftentimes
knoweth no measure, but breaketh out above all measure; love feeleth no
burden, reckoneth not labours, striveth after more than it is able to
do, pleadeth not impossibility, because it judgeth all things which are
lawful for it to be possible. It is strong therefore for all things,
and it fulfilleth many things, and is successful where he who loveth
not faileth and lieth down.

5. Love is watchful, and whilst sleeping still keepeth watch; though
fatigued it is not weary, though pressed it is not forced, though
alarmed it is not terrified, but like the living flame and the burning
torch, it breaketh forth on high and securely triumpheth. If a man
loveth, he knoweth what this voice crieth. For the ardent affection of
the soul is a great clamour in the ears of God, and it saith: My God,
my Beloved! Thou art all mine, and I am all Thine.

6. Enlarge Thou me in love, that I may learn to taste with the
innermost mouth of my heart how sweet it is to love, to be dissolved,
and to swim in love. Let me be holden by love, mounting above myself
through exceeding fervour and admiration. Let me sing the song of love,
let me follow Thee my Beloved on high, let my soul exhaust itself in
Thy praise, exulting with love. Let me love Thee more than myself, not
loving myself except for Thy sake, and all men in Thee who truly love
Thee, as the law of love commandeth which shineth forth from Thee.

7. Love is swift, sincere, pious, pleasant, gentle, strong, patient,
faithful, prudent, long-suffering, manly, and never seeking her own;
for wheresoever a man seeketh his own, there he falleth from love. Love
is circumspect, humble, and upright; not weak, not fickle, nor intent
on vain things; sober, chaste, steadfast, quiet, and guarded in all the
senses. Love is subject and obedient to all that are in authority, vile
and lowly in its own sight, devout and grateful towards God, faithful
and always trusting in Him even when God hideth His face, for without
sorrow we cannot live in love.

8. He who is not ready to suffer all things, and to conform to the will
of the Beloved, is not worthy to be called a lover of God. It behoveth
him who loveth to embrace willingly all hard and bitter things for the
Beloved’s sake, and not to be drawn away from Him because of any
contrary accidents.

(1) 2 Corinthians i. 3.




CHAPTER VI

Of the proving of the true lover


“My Son, thou art not yet strong and prudent in thy love.”

2. Wherefore, O my Lord?

3. “Because for a little opposition thou fallest away from thy
undertakings, and too eagerly seekest after consolation. The strong
lover standeth fast in temptations, and believeth not the evil
persuasions of the enemy. As in prosperity I please him, so in
adversity I do not displease.

4. “The prudent lover considereth not the gift of the lover so much as
the love of the giver. He looketh for the affection more than the
value, and setteth all gifts lower than the Beloved. The noble lover
resteth not in the gift, but in Me above every gift.

5. “All is not lost, though thou sometimes think of Me or of My saints,
less than thou shouldest desire. That good and sweet affection which
thou sometimes perceivest is the effect of present grace and some
foretaste of the heavenly country; but hereon thou must not too much
depend, for it goeth and cometh. But to strive against the evil motions
of the mind which come to us, and to resist the suggestions of the
devil, is a token of virtue and great merit.

6. “Therefore let not strange fancies disturb thee, whencesoever they
arise. Bravely observe thy purpose and thy upright intentions towards
God. It is not an illusion when thou art sometimes suddenly carried
away into rapture, and then suddenly art brought back to the wonted
vanities of thy heart. For thou dost rather unwillingly undergo them
than cause them; and so long as they displease thee and thou strivest
against them, it is a merit and no loss.

7. “Know thou that thine old enemy altogether striveth to hinder thy
pursuit after good, and to deter thee from every godly exercise, to
wit, the contemplation of the Saints, the pious remembrance of My
passion, the profitable recollection of sin, the keeping of thy own
heart, and the steadfast purpose to grow in virtue. He suggesteth to
thee many evil thoughts, that he may work in thee weariness and terror,
and so draw thee away from prayer and holy reading. Humble confession
displeaseth him, and if he were able he would make thee to cease from
Communion. Believe him not, nor heed him, though many a time he hath
laid for thee the snares of deceit. Account it to be from him, when he
suggesteth evil and unclean thoughts. Say unto him, ‘Depart unclean
spirit; put on shame, miserable one; horribly unclean art thou, who
bringest such things to mine ears. Depart from me, detestable deceiver;
thou shalt have no part in me; but Jesus shall be with me, as a strong
warrior, and thou shalt stand confounded. Rather would I die and bear
all suffering, than consent unto thee. Hold thy peace and be dumb; I
will not hear thee more, though thou plottest more snares against me.
The Lord is my light and my salvation: whom then shall I fear? Though a
host of men should rise up against me, yet shall not my heart be
afraid. The Lord is my strength and my Redeemer.’(1)

8. “Strive thou like a good soldier; and if sometimes thou fail through
weakness, put on thy strength more bravely than before, trusting in My
more abundant grace, and take thou much heed of vain confidence and
pride. Because of it many are led into error, and sometimes fall into
blindness well-nigh irremediable. Let this ruin of the proud, who
foolishly lift themselves up, be to thee for a warning and a continual
exhortation to humility.”

(1) Psalms xxvii. 1-3; xix. 14.




CHAPTER VII

Of hiding our grace under the guard of humility


“My Son, it is better and safer for thee to hide the grace of devotion,
and not to lift thyself up on high, nor to speak much thereof, nor to
value it greatly; but rather to despise thyself, and to fear as though
this grace were given to one unworthy thereof. Nor must thou depend too
much upon this feeling, for it can very quickly be turned into its
opposite. Think when thou art in a state of grace how miserable and
poor thou art wont to be without grace. Nor is there advance in
spiritual life in this alone, that thou hast the grace of consolation,
but that thou humbly and unselfishly and patiently takest the
withdrawal thereof; so that thou cease not from the exercise of prayer,
nor suffer thy other common duties to be in anywise neglected; rather
do thy task more readily, as though thou hadst gained more strength and
knowledge; and do not altogether neglect thyself because of the dearth
and anxiety of spirit which thou feelest.

2. “For there are many who, when things have not gone prosperous with
them, become forthwith impatient or slothful. For the way of a man is
not in himself,(1) but it is God’s to give and to console, when He
will, and as much as He will, and whom He will, as it shall please Him,
and no further. Some who were presumptuous because of the grace of
devotion within them, have destroyed themselves, because they would do
more than they were able, not considering the measure of their own
littleness, but rather following the impulse of the heart than the
judgment of the reason. And because they presumed beyond what was
well-pleasing unto God, therefore they quickly lost grace. They became
poor and were left vile, who had built for themselves their nest in
heaven; so that being humbled and stricken with poverty, they might
learn not to fly with their own wings, but to put their trust under My
feathers. They who are as yet new and unskilled in the way of the Lord,
unless they rule themselves after the counsel of the wise, may easily
be deceived and led away.

3. “But if they wish to follow their own fancies rather than trust the
experience of others, the result will be very dangerous to them if they
still refuse to be drawn away from their own notion. Those who are wise
in their own conceits, seldom patiently endure to be ruled by others.
It is better to have a small portion of wisdom with humility, and a
slender understanding, than great treasures of sciences with vain
self-esteem. It is better for thee to have less than much of what may
make thee proud. He doeth not very discreetly who giveth up himself
entirely to joy, forgetting his former helplessness and the chaste fear
of the Lord, which feareth to lose the grace offered. Nor is he very
wise, after a manly sort, who in time of adversity, or any trouble
whatsoever, beareth himself too despairingly, and feeleth concerning Me
less trustfully than he ought.

4. “He who in time of peace willeth to be oversecure shall be often
found in time of war overdispirited and full of fears. If thou knewest
always how to continue humble and moderate in thyself, and to guide and
rule thine own spirit well, thou wouldest not so quickly fall into
danger and mischief. It is good counsel that when fervour of spirit is
kindled, thou shouldest meditate how it will be with thee when the
light is taken away. Which when it doth happen, remember that still the
light may return again, which I have taken away for a time for a
warning to thee, and also for mine own glory. Such a trial is often
more useful than if thou hadst always things prosperous according to
thine own will.

5. “For merits are not to be reckoned by this, that a man hath many
visions or consolations, or that he is skilled in the Scriptures, or
that he is placed in a high situation; but that he is grounded upon
true humility and filled with divine charity, that he always purely and
uprightly seeketh the honour of God, that he setteth not by himself,
but unfeignedly despiseth himself, and even rejoiceth to be despised
and humbled by others more than to be honoured.”

(1) Jeremiah x. 23.




CHAPTER VIII

Of a low estimation of self in the sight of God


I will speak unto my Lord who am but dust and ashes. If I count myself
more, behold Thou standest against me, and my iniquities bear true
testimony, and I cannot gainsay it. But if I abase myself, and bring
myself to nought, and shrink from all self-esteem, and grind myself to
dust, which I am, Thy grace will be favourable unto me, and Thy light
will be near unto my heart; and all self-esteem, how little soever it
be, shall be swallowed up in the depths of my nothingness, and shall
perish for ever. There Thou showest to me myself, what I am, what I
was, and whither I have come: so foolish was I and ignorant.(1) If I am
left to myself, behold I am nothing, I am all weakness; but if suddenly
Thou look upon me, immediately I am made strong, and filled with new
joy. And it is great marvel that I am so suddenly lifted up, and so
graciously embraced by Thee, since I am always being carried to the
deep by my own weight.

2. This is the doing of Thy love which freely goeth before me and
succoureth me in so many necessities, which guardeth me also in great
dangers and snatcheth me, as I may truly say, from innumerable evils.
For verily, by loving myself amiss, I lost myself, and by seeking and
sincerely loving Thee alone, I found both myself and Thee, and through
love I have brought myself to yet deeper nothingness: because Thou, O
most sweet Lord, dealest with me beyond all merit, and above all which
I dare ask or think.

3. Blessed be Thou, O my God, because though I be unworthy of all Thy
benefits, Thy bountiful and infinite goodness never ceaseth to do good
even to ingrates and to those who are turned far from Thee. Turn Thou
us unto Thyself, that we may be grateful, humble, and godly, for Thou
art our salvation, our courage, and our strength.

(1) Psalm lxxiii. 22.




CHAPTER IX

That all things are to be referred to God, as the final end


“My Son, I must be thy Supreme and final end, if thou desirest to be
truly happy. Out of such purpose thy affection shall be purified, which
too often is sinfully bent upon itself and upon created things. For if
thou seekest thyself in any matter, straightway thou wilt fail within
thyself and grow barren. Therefore refer everything to Me first of all,
for it is I who gave thee all. So look upon each blessing as flowing
from the Supreme Good, and thus all things are to be attributed to Me
as their source.

2. “From Me the humble and great, the poor and the rich, draw water as
from a living fountain, and those who serve Me with a free and faithful
spirit shall receive grace for grace. But he who will glory apart from
Me, or will be delighted with any good which lieth in himself, shall
not be established in true joy, nor shall be enlarged in heart, but
shall be greatly hindered and thrown into tribulation. Therefore thou
must not ascribe any good to thyself, nor look upon virtue as belonging
to any man, but ascribe it all unto God, without whom man hath nothing.
I gave all, I will receive all again, and with great strictness require
I the giving of thanks.

3. “This is the Truth, and by it the vanity of boasting is put to
flight. And if heavenly grace and true charity shall enter into thee,
there shall be no envy, nor straitening of the heart, nor shall any
self-love take possession of thee. For divine charity conquereth all
things, and enlargeth all the powers of the soul. If thou art truly
wise, thou wilt rejoice in Me alone, thou wilt hope in Me alone; for
there is none good but one, that is God,(1) Who is to be praised above
all things, and in all things to receive blessing.”

(1) Luke xviii. 19.




CHAPTER X

That it is sweet to despise the world and to serve God


Now will I speak again, O my Lord, and hold not my peace; I will say in
the ears of my God, my Lord, and my King, who is exalted above all, _Oh
how plentiful is Thy goodness which Thou hast laid up for them that
fear Thee!_(1) But what art Thou to those who love Thee? What to those
who serve Thee with their whole heart? Truly unspeakable is the
sweetness of the contemplation of Thee, which Thou bestowest upon those
who love Thee. In this most of all Thou hast showed me the sweetness of
Thy charity, that when I was not, Thou madest me, and when I wandered
far from Thee, Thou broughtest me back that I might serve Thee, and
commandedst me to love Thee.

2. O Fountain of perpetual love, what shall I say concerning Thee? How
shall I be unmindful of Thee, who didst vouchsafe to remember me, even
after I pined away and perished? Thou hast had mercy beyond all hope
upon Thy servant, and hast showed Thy grace and friendship beyond all
deserving. What reward shall I render Thee for this Thy grace? For it
is not given unto all to renounce this world and its affairs, and to
take up a religious life. For is it a great thing that I should serve
Thee, whom every creature ought to serve? It ought not to seem a great
thing to me to serve Thee; but rather this appeareth to me a great and
wonderful thing, that Thou vouchsafest to receive as Thy servant one so
poor and unworthy, and to join him unto Thy chosen servants.

3. Behold all things which I have are Thine, and with them I serve
Thee. And yet verily it is Thou who servest me, rather than I Thee.
Behold the heaven and the earth which Thou hast created for the service
of men; they are at Thy bidding, and perform daily whatsoever Thou dost
command. Yea, and this is little; for Thou hast even ordained the
Angels for the service of man. But it surpasseth even all these things,
that Thou Thyself didst vouchsafe to minister unto man, and didst
promise that Thou wouldest give Thyself unto him.

4. What shall I render unto Thee for all these Thy manifold mercies? Oh
that I were able to serve Thee all the days of my life! Oh that even
for one day I were enabled to do Thee service worthy of Thyself! For
verily Thou art worthy of all service, all honour, and praise without
end. Verily Thou art my God, and I am Thy poor servant, who am bound to
serve Thee with all my strength, nor ought I ever to grow weary of Thy
praise. This is my wish, this is my exceeding great desire, and
whatsoever is lacking to me, vouchsafe Thou to supply.

5. It is great honour, great glory to serve Thee, and to despise all
for Thy sake. For they shall have great grace who of their own will
shall submit themselves to Thy most holy service. They who for Thy love
have cast away every carnal delight shall find the sweetest consolation
of the Holy Ghost. They who enter the narrow way of life for Thy Name’s
sake, and have put away all worldly cares, shall attain great liberty
of spirit.

6. Oh grateful and delightsome service of God, whereby man is made
truly free and holy! Oh sacred condition of the religious servant,
which maketh man equal to the Angels, well-pleasing unto God, terrible
to evil spirits, and acceptable to all faithful ones! Oh service to be
embraced and ever desired, in which the highest good is promised, and
joy is gained which shall remain for evermore!

(1) Psalm xxxi. 19.




CHAPTER XI

That the desires of the heart are to be examined and governed


“My Son, thou hast still many things to learn, which thou hast not well
learned yet.”

2. What are they, Lord?

3. “To place thy desire altogether in subjection to My good pleasure,
and not to be a lover of thyself, but an earnest seeker of My will. Thy
desires often excite and urge thee forward; but consider with thyself
whether thou art not more moved for thine own objects than for My
honour. If it is Myself that thou seekest, thou shalt be well content
with whatsoever I shall ordain; but if any pursuit of thine own lieth
hidden within thee, behold it is this which hindereth and weigheth thee
down.

4. “Beware, therefore, lest thou strive too earnestly after some desire
which thou hast conceived, without taking counsel of Me; lest haply it
repent thee afterwards, and that displease thee which before pleased,
and for which thou didst long as for a great good. For not every
affection which seemeth good is to be forthwith followed; neither is
every opposite affection to be immediately avoided. Sometimes it is
expedient to use restraint even in good desires and wishes, lest
through importunity thou fall into distraction of mind, lest through
want of discipline thou become a stumbling-block to others, or lest by
the resistance of others thou be suddenly disturbed and brought to
confusion.

5. “Sometimes, indeed, it is needful to use violence, and manfully to
strive against the sensual appetite, and not to consider what the flesh
may or not will; but rather to strive after this, that it may become
subject, however unwillingly, to the spirit. And for so long it ought
to be chastised and compelled to undergo slavery, even until it be
ready for all things, and learn to be contented with little, to be
delighted with things simple, and never to murmur at any
inconvenience.”




CHAPTER XII

Of the inward growth of patience, and of the struggle against evil
desires


O Lord God, I see that patience is very necessary unto me; for many
things in this life fall out contrary. For howsoever I may have
contrived for my peace, my life cannot go on without strife and
trouble.

2. “Thou speakest truly, My Son. For I will not that thou seek such a
peace as is without trials, and knoweth no adversities; but rather that
thou shouldest judge thyself to have found peace, when thou art tried
with manifold tribulations, and proved by many adversities. If thou
shalt say that thou art not able to bear much, how then wilt thou
sustain the fire hereafter? Of two evils we should always choose the
less. Therefore, that thou mayest escape eternal torments hereafter,
strive on God’s behalf to endure present evils bravely. Thinkest thou
that the children of this world suffer nought, or but little? Thou wilt
not find it so, even though thou find out the most prosperous.

3. “‘But,’ thou wilt say, ‘they have many delights, and they follow
their own wills, and thus they bear lightly their tribulations.’

4. “Be it so, grant that they have what they list; but how long,
thinkest thou, will it last? Behold, like the smoke those who are rich
in this world will pass away, and no record shall remain of their past
joys. Yea, even while they yet live, they rest not without bitterness
and weariness and fear. For from the very same thing wherein they find
delight, thence they oftentimes have the punishment of sorrow. Justly
it befalleth them, that because out of measure they seek out and pursue
pleasures, they enjoy them not without confusion and bitterness. Oh how
short, how false, how inordinate and wicked are all these pleasures!
Yet because of their sottishness and blindness men do not understand;
but like brute beasts, for the sake of a little pleasure of this
corruptible life, they incur death of the soul. Thou therefore, my son,
go not after thy lusts, but refrain thyself from thine appetites.(1)
Delight thou in the Lord, and He shall give thee thy heart’s desire.(2)

5. “For if thou wilt truly find delight, and be abundantly comforted of
Me, behold in the contempt of all worldly things and in the avoidance
of all worthless pleasures shall be thy blessing, and fulness of
consolation shall be given thee. And the more thou withdrawest thyself
from all solace of creatures, the more sweet and powerful consolations
shalt thou find. But at the first thou shalt not attain to them,
without some sorrow and hard striving. Long-accustomed habit will
oppose, but it shall be overcome by better habit. The flesh will murmur
again and again, but will be restrained by fervour of spirit. The old
serpent will urge and embitter thee, but will be put to flight by
prayer; moreover, by useful labour his entrance will be greatly
obstructed.”

(1) Ecclesiastes xviii. 30. (2) Psalm xxxvii. 4.




CHAPTER XIII

Of the obedience of one in lowly subjection after the example of Jesus
Christ


“My Son, he who striveth to withdraw himself from obedience,
withdraweth himself also from grace, and he who seeketh private
advantages, loseth those which are common unto all. If a man submit not
freely and willingly to one set over him, it is a sign that his flesh
is not yet perfectly subject to himself, but often resisteth and
murmureth. Learn therefore quickly to submit thyself to him who is over
thee, if thou seekest to bring thine own flesh into subjection. For the
outward enemy is very quickly overcome if the inner man have not been
laid low. There is no more grievous and deadly enemy to the soul than
thou art to thyself, if thou art not led by the Spirit. Thou must not
altogether conceive contempt for thyself, if thou wilt prevail against
flesh and blood. Because as yet thou inordinately lovest thyself,
therefore thou shrinkest from yielding thyself to the will of others.

2. “But what great thing is it that thou, who art dust and nothingness,
yieldest thyself to man for God’s sake, when I, the Almighty and the
Most High, who created all things out of nothing, subjected Myself to
man for thy sake? I became the most humble and despised of men, that by
My humility thou mightest overcome thy pride. Learn to obey, O dust!
Learn to humble thyself, O earth and clay, and to bow thyself beneath
the feet of all. Learn to crush thy passions, and to yield thyself in
all subjection.

3. “Be zealous against thyself, nor suffer pride to live within thee,
but so show thyself subject and of no reputation, that all may be able
to walk over thee, and tread thee down as the clay in the streets. What
hast thou, O foolish man, of which to complain? What, O vile sinner,
canst thou answer those who speak against thee, seeing thou hast so
often offended God, and many a time hast deserved hell? But Mine eye
hath spared thee, because thy soul was precious in My sight; that thou
mightest know My love, and mightest be thankful for My benefits; and
that thou mightest give thyself altogether to true subjection and
humility, and patiently bear the contempt which thou meritest.”




CHAPTER XIV

Of meditation upon the hidden judgments of God, that we may not be
lifted up because of our well-doing


Thou sendest forth Thy judgments against me, O Lord, and shakest all my
bones with fear and trembling, and my soul trembleth exceedingly. I
stand astonished, and remember that the heavens are not clean in thy
sight.(1) If Thou chargest Thine angels with folly, and didst spare
them not, how shall it be unto me? Stars have fallen from heaven, and
what shall I dare who am but dust? They whose works seemed to be
praiseworthy, fell into the lowest depths, and they who did eat Angels’
food, them have I seen delighted with the husks that the swine do eat.

2. There is therefore no holiness, if Thou O Lord, withdraw Thine hand.
No wisdom profiteth, if Thou leave off to guide the helm. No strength
availeth, if Thou cease to preserve. No purity is secure, if Thou
protect it not. No self-keeping availeth, if Thy holy watching be not
there. For when we are left alone we are swallowed up and perish, but
when we are visited, we are raised up, and we live. For indeed we are
unstable, but are made strong through Thee; we grow cold, but are
rekindled by Thee.

3. Oh, how humbly and abjectly must I reckon of myself, how must I
weigh it as nothing, if I seem to have nothing good! Oh, how profoundly
ought I to submit myself to Thy unfathomable judgments, O Lord, when I
find myself nothing else save nothing, and again nothing! Oh weight
unmeasurable, oh ocean which cannot be crossed over, where I find
nothing of myself save nothing altogether! Where, then, is the
hiding-place of glory, where the confidence begotten of virtue? All
vain-glory is swallowed up in the depths of Thy judgments against me.

4. What is all flesh in Thy sight? _For how shall the clay boast
against Him that fashioned it?_(2) How can he be lifted up in vain
speech whose heart is subjected in truth to God? The whole world shall
not lift him up whom Truth hath subdued; nor shall he be moved by the
mouth of all who praise him, who hath placed all his hope in God. For
they themselves who speak, behold, they are all nothing; for they shall
cease with the sound of their words, but the truth of the Lord endureth
for ever.(3)

(1) Job xv. 15. (2) Isaiah xxix. 16. (3) Psalm cxvii. 2.




CHAPTER XV

How we must stand and speak, in everything that we desire


“My Son, speak thou thus in every matter, ‘Lord, if it please Thee, let
this come to pass. Lord, if this shall be for Thine honour, let it be
done in Thy Name. Lord, if thou see it good for me, and approve it as
useful, then grant me to use it for Thy honour. But if thou knowest
that it shall be hurtful unto me, and not profitable for the health of
my soul, take the desire away from me’! For not every desire is from
the Holy Ghost, although it appear to a man right and good. It is
difficult to judge with certainty whether a good or an evil spirit move
thee to desire this or that, or whether thou art moved by thine own
spirit. Many have been deceived at the last, who seemed at the
beginning to be moved by a good spirit.

2. “Therefore, whatsoever seemeth to thee desirable, thou must always
desire and seek after it with the fear of God and humility of heart,
and most of all, must altogether resign thyself, and commit all unto Me
and say, ‘Lord, thou knowest what is best; let this or that be,
according as Thou wilt. Give what Thou wilt, so much as Thou wilt, when
Thou wilt. Do with me as Thou knowest best, and as best shall please
Thee, and as shall be most to Thine honour. Place me where Thou wilt,
and freely work Thy will with me in all things. I am in Thine hand, and
turn me in my course. Behold, I am Thy servant, ready for all things;
for I desire to live not to myself but to Thee. Oh, that I might live
worthily and perfectly.’”

A PRAYER TO BE ENABLED TO DO GOD’S WILL PERFECTLY


3. Grant me Thy grace, most merciful Jesus, that it may be with me, and
work in me, and persevere with me, even unto the end. Grant that I may
ever desire and wish whatsoever is most pleasing and dear unto Thee.
Let Thy will be mine, and let my will alway follow Thine, and entirely
accord with it. May I choose and reject whatsoever Thou dost; yea, let
it be impossible for me to choose or reject except according to Thy
will.

4. Grant that I may die to all worldly things, and for Thy sake love to
be despised and unknown in this world. Grant unto me, above all things
that I can desire, to rest in Thee, and that in Thee my heart may be at
peace. Thou art the true peace of the heart, Thou alone its rest; apart
from Thee all things are hard and unquiet. In Thee alone, the supreme
and eternal God, _I will lay me down in peace and take my rest_.(1)
Amen.

(1) Psalm iv. 8.




CHAPTER XVI

That true solace is to be sought in God alone


Whatsoever I am able to desire or to think of for my solace, I look for
it not here, but hereafter. For if I alone had all the solaces of this
world, and were able to enjoy all its delights, it is certain that they
could not endure long. Wherefore, O my soul, thou canst be fully
comforted and perfectly refreshed, only in God, the Comforter of the
poor, and the lifter up of the humble. Wait but a little while, my
soul, wait for the Divine promise, and thou shalt have abundance of all
good things in heaven. If thou longest too inordinately for the things
which are now, thou shalt lose those which are eternal and heavenly.
Let temporal things be in the use, eternal things in the desire. Thou
canst not be satisfied with any temporal good, for thou wast not
created for the enjoyment of these.

2. Although thou hadst all the good things which ever were created, yet
couldst not thou be happy and blessed; all thy blessedness and thy
felicity lieth in God who created all things; not such felicity as
seemeth good to the foolish lover of the world, but such as Christ’s
good and faithful servants wait for, and as the spiritual and pure in
heart sometimes taste, whose conversation is in heaven.(1) All human
solace is empty and short-lived; blessed and true is that solace which
is felt inwardly, springing from the truth. The godly man everywhere
beareth about with him his own Comforter, Jesus, and saith unto Him:
“Be with me, Lord Jesus, always and everywhere. Let it be my comfort to
be able to give up cheerfully all human comfort. And if Thy consolation
fail me, let Thy will and righteous approval be alway with me for the
highest comfort. _For Thou wilt not always be chiding, neither keepest
Thou Thine anger for ever_.”(2)

(1) Philippians iii. 20. (2) Psalm ciii. 9.




CHAPTER XVII

That all care is to be cast upon God


“My Son, suffer me to do with thee what I will; I know what is
expedient for thee. Thou thinkest as a man, in many things thou judgest
as human affection persuadeth thee.”

2. Lord, what Thou sayest is true. Greater is Thy care for me than all
the care which I am able to take for myself. For too insecurely doth he
stand who casteth not all his care upon Thee. Lord, so long as my will
standeth right and firm in Thee, do with me what Thou wilt, for
whatsoever Thou shalt do with me cannot be aught but good. Blessed be
Thou if Thou wilt leave me in darkness: blessed also be Thou if Thou
wilt leave me in light. Blessed be Thou if Thou vouchsafe to comfort
me, and always blessed be Thou if Thou cause me to be troubled.

3. “My Son! even thus thou must stand if thou desirest to walk with Me.
Thou must be ready alike for suffering or rejoicing. Thou must be poor
and needy as willingly as full and rich.”

4. Lord, I will willingly bear for Thee whatsoever Thou wilt have to
come upon me. Without choice I will receive from Thy hand good and
evil, sweet and bitter, joy and sadness, and will give Thee thanks for
all things which shall happen unto me. Keep me from all sin, and I will
not fear death nor hell. Only cast me not away for ever, nor blot me
out of the book of life. Then no tribulation which shall come upon me
shall do me hurt.




CHAPTER XVIII

That temporal miseries are to be borne patiently after the example of
Christ


“My Son! I came down from heaven for thy salvation; I took upon Me thy
miseries not of necessity, but drawn by love that thou mightest learn
patience and mightest bear temporal miseries without murmuring. For
from the hour of My birth, until My death upon the Cross, I ceased not
from bearing of sorrow; I had much lack of temporal things; I
oftentimes heard many reproaches against Myself; I gently bore
contradictions and hard words; I received ingratitude for benefits,
blasphemies for My miracles, rebukes for My doctrine.”

2. Lord, because Thou wast patient in Thy life, herein most of all
fulfilling the commandment of Thy Father, it is well that I, miserable
sinner, should patiently bear myself according to Thy will, and as long
as Thou wilt have it so, should bear about with me for my salvation,
the burden of this corruptible life. For although the present life
seemeth burdensome, it is nevertheless already made very full of merit
through Thy grace, and to those who are weak it becometh easier and
brighter through Thy example and the footsteps of Thy saints; but it is
also much more full of consolation than it was of old, under the old
Testament, when the gate of heaven remained shut; and even the way to
heaven seemed more obscure when so few cared to seek after the heavenly
kingdom. But not even those who were then just and in the way of
salvation were able, before Thy Passion and the ransom of Thy holy
Death, to enter the kingdom of heaven.

3. Oh what great thanks am I bound to give Thee, who hast vouchsafed to
show me and all faithful people the good and right way to Thine eternal
kingdom, for Thy way is our way, and by holy patience we walk to Thee
who art our Crown. If Thou hadst not gone before and taught us, who
would care to follow? Oh, how far would they have gone backward if they
had not beheld Thy glorious example! Behold we are still lukewarm,
though we have heard of Thy many signs and discourses; what would
become of us if we had not such a light to help us follow Thee?




CHAPTER XIX

Of bearing injuries, and who shall be approved as truly patient


“What sayest thou, My Son? Cease to complain; consider My suffering and
that of My saints. Thou hast not yet resisted unto blood.(1) It is
little which thou sufferest in comparison with those who have suffered
so many things, have been so strongly tempted, so grievously troubled,
so manywise proved and tried. Thou oughtest therefore to call to mind
the more grievous sufferings of others that thou mightest bear thy
lesser ones more easily, and if they seem not to thee little, see that
it is not thy impatience which is the cause of this. But whether they
be little or whether they be great, study to bear them all with
patience.

2. “So far as thou settest thyself to bear patiently, so far thou dost
wisely and art deserving of the more merit; thou shalt also bear the
more easily if thy mind and habit are carefully trained hereunto. And
say not ‘I cannot bear these things from such a man, nor are things of
this kind to be borne by me, for he hath done me grievous harm and
imputeth to me what I had never thought: but from another I will suffer
patiently, such things as I see I ought to suffer.’ Foolish is such a
thought as this, for it considereth not the virtue of patience, nor by
whom that virtue is to be crowned, but it rather weigheth persons and
offences against self.

3. “He is not truly patient who will only suffer as far as seemeth
right to himself and from whom he pleaseth. But the truly patient man
considereth not by what man he is tried, whether by one above him, or
by an equal or inferior, whether by a good and holy man, or a perverse
and unworthy; but indifferently from every creature, whatsoever or how
often soever adversity happeneth to him, he gratefully accepteth all
from the hand of God and counteth it great gain: for with God nothing
which is borne for His sake, however small, shall lose its reward.

4. “Be thou therefore ready for the fight if thou wilt have the
victory. Without striving thou canst not win the crown of patience; if
thou wilt not suffer thou refusest to be crowned. But if thou desirest
to be crowned, strive manfully, endure patiently. Without labour thou
drawest not near to rest, nor without fighting comest thou to victory.”

5. Make possible to me, O Lord, by grace what seemeth impossible to me
by nature. Thou knowest how little I am able to bear, and how quickly I
am cast down when a like adversity riseth up against me. Whatsoever
trial of tribulation may come to me, may it become unto me pleasing and
acceptable, for to suffer and be vexed for Thy sake is exceeding
healthful to the soul.

(1) Hebrews xii. 4.




CHAPTER XX

Of confession of our infirmity and of the miseries of this life


_I will acknowledge my sin unto Thee;_(1) I will confess to Thee, Lord,
my infirmity. It is often a small thing which casteth me down and
maketh me sad. I resolve that I will act bravely, but when a little
temptation cometh, immediately I am in a great strait. Wonderfully
small sometimes is the matter whence a grievous temptation cometh, and
whilst I imagine myself safe for a little space; when I am not
considering, I find myself often almost overcome by a little puff of
wind.

2. Behold, therefore, O Lord, my humility and my frailty, which is
altogether known to Thee. Be merciful unto me, and _draw me out of the
mire that I sink not_,(2) lest I ever remain cast down. This is what
frequently throweth me backward and confoundeth me before Thee, that I
am so liable to fall, so weak to resist my passions. And though their
assault is not altogether according to my will, it is violent and
grievous, and it altogether wearieth me to live thus daily in conflict.
Herein is my infirmity made known to me, that hateful fancies always
rush in far more easily than they depart.

3. Oh that Thou, most mighty God of Israel, Lover of all faithful
souls, wouldst look upon the labour and sorrow of Thy servant, and give
him help in all things whereunto he striveth. Strengthen me with
heavenly fortitude, lest the old man, this miserable flesh, not being
yet fully subdued to the spirit, prevail to rule over me; against which
I ought to strive so long as I remain in this most miserable life. Oh
what a life is this, where tribulations and miseries cease not, where
all things are full of snares and of enemies, for when one tribulation
or temptation goeth, another cometh, yea, while the former conflict is
yet raging others come more in number and unexpected.

4. And how can the life of man be loved, seeing that it hath so many
bitter things, that it is subjected to so many calamities and miseries.
How can it be even called life, when it produces so many deaths and
plagues? The world is often reproached because it is deceitful and
vain, yet notwithstanding it is not easily given up, because the lusts
of the flesh have too much rule over it. Some draw us to love, some to
hate. The lust of the flesh, the lust of the eyes, and the pride of
life, these draw to love of the world; but the punishments and miseries
which righteously follow these things, bring forth hatred of the world
and weariness.

5. But, alas! an evil desire conquereth a mind given to the world, and
thinketh it happiness to be under the nettles(3) because it savoureth
not nor perceiveth the sweetness of God nor the inward gracefulness of
virtue. But they who perfectly despise the world and strive to live
unto God in holy discipline, these are not ignorant of the divine
sweetness promised to all who truly deny themselves and see clearly how
grievously the world erreth, and in how many ways it is deceived.

(1) Psalm xxxii. 5. (2) Psalm lxix. 14. (3) Job xxx. 7.




CHAPTER XXI

That we must rest in God above all goods and gifts


Above all things and in all things thou shalt rest alway in the Lord, O
my soul, for he himself is the eternal rest of the saints. Grant me,
most sweet and loving Jesus, to rest in Thee above every creature,
above all health and beauty, above all glory and honour, above all
power and dignity, above all knowledge and skilfulness, above all
riches and arts, above all joy and exultation, above all fame and
praise, above all sweetness and consolation, above all hope and
promise, above all merit and desire, above all gifts and rewards which
Thou canst give and pour forth, above all joy and jubilation which the
mind is able to receive and feel; in a word, above Angels and
Archangels and all the army of heaven, above all things visible and
invisible, and above everything which Thou, O my God, art not.

2. For Thou, O Lord, my God, art best above all things; Thou only art
the Most High, Thou only the Almighty, Thou only the All-sufficient,
and the Fulness of all things; Thou only the All-delightsome and the
All-comforting; Thou alone the altogether lovely and altogether loving;
Thou alone the Most Exalted and Most Glorious above all things; in Whom
all things are, and were, and ever shall be, altogether and
all-perfect. And thus it falleth short and is insufficient whatsoever
Thou givest to me without Thyself or whatsoever Thou revealest or dost
promise concerning Thyself, whilst Thou art not seen or fully
possessed: since verily my heart cannot truly rest nor be entirely
content, except it rest in Thee, and go beyond all gifts and every
creature.

3. O my most beloved Spouse, Jesus Christ, most holy lover of my soul,
Ruler of this whole Creation, who shall give me the wings of true
liberty, that I may flee to Thee and find rest? Oh when shall it be
given me to be open to receive Thee to the full, and to see how sweet
Thou art, O Lord my God? When shall I collect myself altogether in
Thee, that because of Thy love I may not feel myself at all, but may
know Thee only above every sense and measure, in measure not known to
others. But now I ofttimes groan, and bear my sad estate with sorrow;
because many evils befall me in this vale of miseries which continually
disturb and fill me with sorrow, and encloud me, continually hinder and
fill me with care, allure and entangle me, that I cannot have free
access to Thee, nor enjoy that sweet intercourse which is always near
at hand to the blessed spirits. Let my deep sighing come before Thee,
and my manifold desolation on the earth.

4. O Jesus, Light of Eternal Glory, solace of the wandering soul,
before Thee my mouth is without speech, and my silence speaketh to
Thee. How long will my Lord delay to come unto me? Let Him come unto
me, His poor and humble one, and make me glad. Let Him put forth His
hand, and deliver His holy one from every snare. Come, Oh come; for
without Thee shall be no joyful day or hour, for Thou art my joy, and
without Thee is my table empty. I am miserable, and in a manner
imprisoned and loaded with fetters, until Thou refresh me by the light
of Thy presence, and give me liberty, and show Thy loving countenance.

5. Let others seek some other thing instead of Thee, whatsoever it
shall please them; but for my part nothing else pleaseth or shall
please, save Thou, my God, my hope, my eternal salvation. I will not
hold my peace, nor cease to implore, until Thy grace return, and until
Thou speak to me within.

6. “Behold, here I am! Behold, I come to thee, for thou didst call Me.
Thy tears and the longing of thy soul, thy humbleness and contrition of
heart have inclined Me, and brought Me to thee.”

7. And I said Lord, I have called upon Thee, and I have longed to enjoy
Thee, being ready to reject everything for Thy sake. For Thou didst
first move me to seek Thee. Therefore, blessed be Thou, O Lord, who has
wrought this good work upon Thy servant, according to the multitude of
Thy mercy. What then hath Thy servant to say in Thy presence, save to
humble himself greatly before Thee, being alway mindful of his own
iniquity and vileness. For there is none like unto Thee in all marvels
of heaven and earth. Excellent are Thy works, true are Thy judgments,
and by Thy Providence are all things governed. Therefore praise and
glory be unto Thee, O Wisdom of the Father, let my mouth and my soul
and all created things praise and bless Thee together.




CHAPTER XXII

Of the recollection of God’s manifold benefits


Open, O Lord, my heart in Thy law, and teach me to walk in the way of
Thy commandments. Grant me to understand Thy will and to be mindful of
Thy benefits, both general and special, with great reverence and
diligent meditation, that thus I may be able worthily to give Thee
thanks. Yet I know and confess that I cannot render Thee due praises
for the least of Thy mercies. I am less than the least of all the good
things which Thou gavest me; and when I consider Thy majesty, my spirit
faileth because of the greatness thereof.

2. All things which we have in the soul and in the body, and whatsoever
things we possess, whether outwardly or inwardly, naturally or
supernaturally, are Thy good gifts, and prove Thee, from whom we have
received them all, to be good, gentle, and kind. Although one receiveth
many things, and another fewer, yet all are Thine, and without Thee not
even the least thing can be possessed. He who hath received greater
cannot boast that it is of his own merit, nor lift himself up above
others, nor contemn those beneath him; for he is the greater and the
better who ascribeth least to himself, and in giving thanks is the
humbler and more devout; and he who holdeth himself to be viler than
all, and judgeth himself to be the more unworthy, is the apter for
receiving greater things.

3. But he who hath received fewer gifts, ought not to be cast down, nor
to take it amiss, nor to envy him who is richer; but rather ought he to
look unto Thee, and to greatly extol Thy goodness, for Thou pourest
forth Thy gifts so richly, so freely and largely, without respect of
persons. All things come of Thee; therefore in all things shalt thou be
praised. Thou knowest what is best to be given to each; and why this
man hath less, and that more, is not for us but for Thee to understand,
for unto Thee each man’s deservings are fully known.

4. Wherefore, O Lord God, I reckon it even a great benefit, not to have
many things, whence praise and glory may appear outwardly, and after
the thought of men. For so it is that he who considereth his own
poverty and vileness, ought not only to draw therefrom no grief or
sorrow, or sadness of spirit, but rather comfort and cheerfulness;
because Thou, Lord, hast chosen the poor and humble, and those who are
poor in this world, to be Thy friends and acquaintance. So give all
Thine apostles witness whom Thou hast made princes in all lands. Yet
they had their conversation in this world blameless, so humble and
meek, without any malice or deceit, that they even rejoiced to suffer
rebukes for Thy Name’s sake,(1) and what things the world hateth, they
embraced with great joy.

5. Therefore ought nothing so much to rejoice him who loveth Thee and
knoweth Thy benefits, as Thy will in him, and the good pleasure of
Thine eternal Providence, wherewith he ought to be so contented and
comforted, that he would as willingly be the least as any other would
be the greatest, as peaceable and contented in the lowest as in the
highest place, and as willingly held of small and low account and of no
name or reputation as to be more honourable and greater in the world
than others. For Thy will and the love of Thine honour ought to go
before all things, and to please and comfort him more, than all
benefits that are given or may be given to himself.

(1) Acts v. 41.




CHAPTER XXIII

Of four things which bring great peace


“My Son, now will I teach thee the way of peace and of true liberty.”

2. Do, O my Lord, as Thou sayest, for this is pleasing unto me to hear.

3. “Strive, My Son, to do another’s will rather than thine own. Choose
always to have less rather than more. Seek always after the lowest
place, and to be subject to all. Wish always and pray that the will of
God be fulfilled in thee. Behold, such a man as this entereth into the
inheritance of peace and quietness.”

4. O my Lord, this Thy short discourse hath in itself much of
perfectness. It is short in words but full of meaning, and abundant in
fruit. For if it were possible that I should fully keep it, disturbance
would not so easily arise within me. For as often as I feel myself
disquieted and weighed down, I find myself to have gone back from this
teaching. But Thou, Who art Almighty, and always lovest progress in the
soul, vouchsafe more grace, that I may be enabled to fulfil Thy
exhortation, and work out my salvation.

A PRAYER AGAINST EVIL THOUGHTS


5. O Lord my God, be not Thou far from me, my God, haste Thee to help
me,(1) for many thoughts and great fears have risen up against me,
afflicting my soul. How shall I pass through them unhurt? how shall I
break through them?

6. “I,” saith He, “will go before thee, and make the crooked places
straight.”(2) I will open the prison doors, and reveal to thee the
secret places.

7. Do, Lord, as Thou sayest; and let all evil thoughts fly away before
Thy face. This is my hope and my only comfort, to fly unto Thee in all
tribulation, to hope in Thee, to call upon Thee from my heart and
patiently wait for Thy loving kindness.

A PRAYER FOR ENLIGHTENMENT OF THE MIND


8. Enlighten me, Blessed Jesus, with the brightness of Thy inner light,
and cast forth all darkness from the habitation of my heart. Restrain
my many wandering thoughts, and carry away the temptations which strive
to do me hurt. Fight Thou mightily for me, and drive forth the evil
beasts, so call I alluring lusts, that peace may be within Thy walls
and plenteousness of praise within Thy palaces,(3) even in my pure
conscience. Command Thou the winds and the storms, say unto the sea,
“Be still,” say unto the stormy wind, “Hold thy peace,” so shall there
be a great calm.

9. Oh send forth Thy light and Thy truth,(4) that they may shine upon
the earth; for I am but earth without form and void until Thou give me
light. Pour forth Thy grace from above; water my heart with the dew of
heaven; give the waters of devotion to water the face of the earth, and
cause it to bring forth good and perfect fruit. Lift up my mind which
is oppressed with the weight of sins, and raise my whole desire to
heavenly things; that having tasted the sweetness of the happiness
which is from above, it may take no pleasure in thinking of things of
earth.

10. Draw me and deliver me from every unstable comfort of creatures,
for no created thing is able to satisfy my desire and to give me
comfort. Join me to Thyself by the inseparable bond of love, for Thou
alone art sufficient to him that loveth Thee, and without Thee all
things are vain toys.

(1) Psalm lxxi. 12. (2) Isaiah xlv. 2. (3) Psalm cxxii. 7. (4) Psalm
xliii. 3.




CHAPTER XXIV

Of avoiding of curious inquiry into the life of another


“My Son, be not curious, nor trouble thyself with vain cares. _What is
that to thee? Follow thou Me._(1) For what is it to thee whether a man
be this or that, or say or do thus or thus? Thou hast no need to answer
for others, but thou must give an answer for thyself. Why therefore
dost thou entangle thyself? Behold, I know all men, and I behold all
things which are done under the sun; and I know how it standeth with
each one, what he thinketh, what he willeth, and to what end his
thoughts reach. All things therefore are to be committed to Me; watch
thou thyself in godly peace, and leave him who is unquiet to be unquiet
as he will. Whatsoever he shall do or say, shall come unto him, for he
cannot deceive Me.

2. “Trouble not thyself about the shadow of a great name, nor about the
friendship of many, nor about the love of men towards thee. For these
things beget distraction and great sorrows of heart. My word should
speak freely unto thee, and I would reveal secrets, if only thou didst
diligently look for My appearing, and didst open unto Me the gates of
thy heart. Be sober and watch unto prayer,(2) and humble thyself in all
things.”

(1) John xxi. 22. (2) 1 Peter iv. 7.




CHAPTER XXV

Wherein firm peace of heart and true profit consist


“My Son, I have said, Peace I leave with you, My peace I give unto you,
not as the world giveth give I unto you.(1) All men desire peace, but
all do not care for the things which belong unto true peace. My peace
is with the humble and lowly in heart. Thy peace shall be in much
patience. If thou heardest Me, and didst follow My voice, thou
shouldest enjoy much peace.”

2. What then shall I do, Lord?

3. “In everything take heed to thyself what thou doest, and what thou
sayest; and direct all thy purpose to this, that thou please Me alone,
and desire or seek nothing apart from Me. But, moreover, judge nothing
rashly concerning the words or deeds of others, nor meddle with matters
which are not committed to thee; and it may be that thou shalt be
disturbed little or rarely. Yet never to feel any disquiet, nor to
suffer any pain of heart or body, this belongeth not to the present
life, but is the state of eternal rest. Therefore count not thyself to
have found true peace, if thou hast felt no grief; nor that then all is
well if thou hast no adversary; nor that this is perfect if all things
fall out according to thy desire. Nor then reckon thyself to be
anything great, or think that thou art specially beloved, if thou art
in a state of great fervour and sweetness of spirit; for not by these
things is the true lover of virtue known, nor in them doth the profit
and perfection of man consist.”

4. In what then, Lord?

5. “In offering thyself with all thy heart to the Divine Will, in not
seeking the things which are thine own, whether great or small, whether
temporal or eternal; so that thou remain with the same steady
countenance in giving of thanks between prosperity and adversity,
weighing all things in an equal balance. If thou be so brave and
long-suffering in hope that when inward comfort is taken from thee,
thou even prepare thy heart for the more endurance, and justify not
thyself, as though thou oughtest not to suffer these heavy things, but
dost justify Me in all things that I appoint, and dost bless My Holy
Name, then dost thou walk in the true and right way of peace, and shalt
have a sure hope that thou shalt again behold My face with joy. For if
thou come to an utter contempt of thyself, know that then thou shalt
enjoy abundance of peace, as much as is possible where thou art but a
wayfaring man.”

(1) John xiv. 27.




CHAPTER XXVI

Of the exaltation of a free spirit, which humble prayer more deserveth
than doth frequent reading


Lord, this is the work of a perfect man, never to slacken his mind from
attention to heavenly things, and among many cares to pass along as it
were without care, not after the manner of one indifferent, but rather
with the privilege of a free mind, cleaving to no creature with
inordinate affection.

2. I beseech Thee, my most merciful Lord God, preserve me from the
cares of this life, lest I become too much entangled; from many
necessities of the body, lest I be taken captive by pleasure; from all
obstacles of the spirit, lest I be broken and cast down with cares. I
say not from those things which the vanity of the world goeth about
after with all eagerness, but from those miseries, which by the
universal curse of mortality weigh down and hold back the soul of thy
servant in punishment, that it cannot enter into liberty of spirit, so
often as it would.

3. O my God, sweetness unspeakable, turn into bitterness all my fleshly
consolation, which draweth me away from the love of eternal things, and
wickedly allureth toward itself by setting before me some present
delight. Let not, O my God, let not flesh and blood prevail over me,
let not the world and its short glory deceive me, let not the devil and
his craftiness supplant me. Give me courage to resist, patience to
endure, constancy to persevere. Grant, in place of all consolations of
the world, the most sweet unction of Thy Spirit, and in place of carnal
love, pour into me the love of Thy Name.

4. Behold, food and drink and clothing, and all the other needs
appertaining to the support of the body, are burdensome to the devout
spirit. Grant that I may use such things with moderation, and that I be
not entangled with inordinate affection for them. To cast away all
these things is not lawful, because nature must be sustained, but to
require superfluities and things which merely minister delight, the
holy law forbiddeth; for otherwise the flesh would wax insolent against
the spirit. In all these things, I beseech Thee, let Thy hand guide and
teach me, that I in no way exceed.




CHAPTER XXVII

That personal love greatly hindereth from the highest good


“My Son, thou must give all for all, and be nothing of thine own. Know
thou that the love of thyself is more hurtful to thee than anything in
the world. According to the love and inclination which thou hast,
everything more or less cleaveth to thee. If thy love be pure, sincere,
well-regulated, thou shalt not be in captivity to anything. Do not
covet what thou mayest not have; do not have what is able to hinder
thee, and to rob thee of inward liberty. It is wonderful that thou
committest not thyself to Me from the very bottom of thy heart, with
all things which thou canst desire or have.

2. “Why art thou consumed with vain sorrow? Why art thou wearied with
superfluous cares? Stand thou by My good pleasure, and thou shalt
suffer no loss. If thou seekest after this or that, and wilt be here or
there, according to thine own advantage or the fulfilling of thine own
pleasure, thou shalt never be in quiet, nor free from care, because in
everything somewhat will be found lacking, and everywhere there will be
somebody who opposeth thee.

3. “Therefore it is not gaining or multiplying of this thing or that
which advantageth thee, but rather the despising it and cutting it by
the root out of thy heart; which thou must not only understand of money
and riches, but of the desire after honour and vain praise, things
which all pass away with the world. The place availeth little if the
spirit of devotion is wanting; nor shall that peace stand long which is
sought from abroad, if the state of thy heart is without the true
foundation, that is, if it abide not in Me. Thou mayest change, but
thou canst not better thyself; for when occasion ariseth and is
accepted thou shalt find what thou didst fly from, yea more.”

A PRAYER FOR CLEANSING OF THE HEART AND FOR HEAVENLY WISDOM


4. Strengthen me, O God, by the grace of Thy Holy Spirit. Give me
virtue to be strengthened with might in the inner man, and to free my
heart from all fruitless care and trouble, and that I be not drawn away
by various desires after any things whatsoever, whether of little value
or great, but that I may look upon all as passing away, and myself as
passing away with them; because there is no profit under the sun, and
all is vanity and vexation of spirit.(1) Oh how wise is he that
considereth thus!

5. Give me, O Lord, heavenly wisdom, that I may learn to seek Thee
above all things and to find Thee; to relish Thee above all things and
to love Thee; and to understand all other things, even as they are,
according to the order of Thy wisdom. Grant me prudently to avoid the
flatterer, and patiently to bear with him that opposeth me; for this is
great wisdom, not to be carried by every wind of words, nor to give ear
to the wicked flattering Siren; for thus do we go safely on in the way
we have begun.

(1) Ecclesiastes ii. 11.




CHAPTER XXVIII

Against the tongues of detractors


“My Son, take it not sadly to heart, if any think ill of thee, and say
of thee what thou art unwilling to hear. Thou oughtest to think worse
of thyself, and to believe no man weaker than thyself. If thou walkest
inwardly, thou wilt not weigh flying words above their value. It is no
small prudence to keep silence in an evil time and to turn inwardly
unto Me, and not to be troubled by human judgment.

2. “Let not thy peace depend upon the word of men; for whether they
judge well or ill of thee, thou art not therefore any other man than
thyself. Where is true peace or true glory? Is it not in Me? And he who
seeketh not to please men, nor feareth to displease, shall enjoy
abundant peace. From inordinate love and vain fear ariseth all
disquietude of heart, and all distraction of the senses.”




CHAPTER XXIX

How when tribulation cometh we must call upon and bless God


Blessed be thy name, O Lord, for evermore, who hast willed this
temptation and trouble to come upon me. I cannot escape it, but have
need to flee unto Thee, that Thou mayest succour me and turn it unto me
for good. Lord, now am I in tribulation, and it is not well within my
heart, but I am sore vexed by the suffering which lieth upon me. And
now, O dear Father, what shall I say? I am taken among the snares. Save
me from this hour, but for this cause came I unto this hour,(1) that
Thou mightest be glorified when I am deeply humbled and am delivered
through Thee. Let it be Thy pleasure to deliver me;(2) for what can I
do who am poor, and without Thee whither shall I go? Give patience this
time also. Help me, O Lord my God, and I will not fear how much soever
I be weighed down.

2. And now amid these things what shall I say? Lord, Thy will be done.
I have well deserved to be troubled and weighed down. Therefore I ought
to bear, would that it be with patience, until the tempest be overpast
and comfort return. Yet is Thine omnipotent arm able also to take this
temptation away from me, and to lessen its power that I fall not
utterly under it, even as many a time past thou has helped me, O God,
my merciful God. And as much as this deliverance is difficult to me, so
much is it easy to Thee, O right hand of the most Highest.

(1) John xii. 27. (2) Psalm xl. 16.




CHAPTER XXX

Of seeking divine help, and the confidence of obtaining grace


“My Son, I the Lord am a stronghold in the day of trouble.(1) Come unto
Me, when it is not well with thee.

“This it is which chiefly hindereth heavenly consolation, that thou too
slowly betakest thyself unto prayer. For before thou earnestly seekest
unto Me, thou dost first seek after many means of comfort, and
refresheth thyself in outward things: so it cometh to pass that all
things profit thee but little until thou learn that it is I who deliver
those who trust in Me; neither beside Me is there any strong help, nor
profitable counsel, nor enduring remedy. But now, recovering courage
after the tempest, grow thou strong in the light of My mercies, for I
am nigh, saith the Lord, that I may restore all things not only as they
were at the first, but also abundantly and one upon another.

2. “For is anything too hard for Me, or shall I be like unto one who
saith and doeth not? Where is thy faith? Stand fast and with
perseverance. Be long-suffering and strong. Consolation will come unto
thee in its due season. Wait for Me; yea, wait; I will come and heal
thee. It is temptation which vexeth thee, and a vain fear which
terrifieth thee. What doth care about future events bring thee, save
sorrow upon sorrow? Sufficient for the day is the evil thereof.(2) It
is vain and useless to be disturbed or lifted up about future things
which perhaps will never come.

3. “But it is the nature of man to be deceived by fancies of this sort,
and it is a sign of a mind which is still weak to be so easily drawn
away at the suggestion of the enemy. For he careth not whether he
deceive and beguile by true means or false; whether he throw thee down
by the love of the present or fear of the future. Therefore let not thy
heart be troubled, neither let it be afraid. Believe in Me, and put thy
trust in My mercy.(3) When thou thinkest thyself far removed from Me, I
am often the nearer. When thou reckonest that almost all is lost, then
often is greater opportunity of gain at hand. All is not lost when
something goeth contrary to thy wishes. Thou oughtest not to judge
according to present feeling, nor so to take or give way to any grief
which befalleth thee, as if all hope of escape were taken away.

4. “Think not thyself totally abandoned, although for the time I have
sent to thee some tribulation, or have even withdrawn some cherished
consolation; for this is the way to the Kingdom of Heaven. And without
doubt it is better for thee and for all My other servants, that ye
should be proved by adversities, than that ye should have all things as
ye would. I know thy hidden thoughts: and that it is very needful for
thy soul’s health that sometimes thou be left without relish, lest
perchance thou be lifted up by prosperity, and desirous to please
thyself in that which thou art not. What I have given I am able to take
away, and to restore again at My good pleasure.

5. “When I shall have given, it is Mine; when I shall have taken away,
I have not taken what is thine; for every good gift and every perfect
gift(4) is from me. If I shall have sent upon thee grief or any
vexation, be not angry, nor let thy heart be sad; I am able quickly to
lift thee up and to change every burden into joy. But I am just and
greatly to be praised, when I do thus unto thee.

6. “If thou rightly consider, and look upon it with truth, thou
oughtest never to be so sadly cast down because of adversity, but
rather shouldst rejoice and give thanks; yea, verily to count it the
highest joy that I afflict thee with sorrows and spare thee not. As My
Father hath loved Me, so love I you;(5) thus have I spoken unto My
beloved disciples: whom I sent forth not unto worldly joys, but to
great strivings; not unto honours, but unto contempt; not unto ease,
but to labours; not unto rest, but to bring forth much fruit with
patience. My son, remember these words.”

(1) Nahum i. 7. (2) Matthew vi. 34. (3) John xiv. 27; Psalm xiii. 5.
(4) James i. 17. (5) John xv. 9.




CHAPTER XXXI

Of the neglect of every creature, that the Creator may be found


O Lord, I still need more grace, if I would arrive where neither man
nor any other creature may hinder me. For so long as anything keepeth
me back, I cannot freely fly unto Thee. He desired eagerly thus to fly,
who cried, saying, Oh that I had wings like a dove, for then would I
flee away and be at rest. What is more peaceful than the single eye?
And what more free than he that desireth nothing upon earth? Therefore
must a man rise above every creature, and perfectly forsake himself,
and with abstracted mind to stand and behold that Thou, the Creator of
all things, hast among Thy creatures nothing like unto Thyself. And
except a man be freed from all creatures, he will not be able to reach
freely after Divine things. Therefore few are found who give themselves
to contemplation, because few know how to separate themselves entirely
from perishing and created things.

2. For this much grace is necessary, which may lift up the soul and
raise it above itself. And except a man be lifted up in the spirit, and
freed from all creatures, and altogether united to God, whatsoever he
knoweth, whatsoever even he hath, it mattereth but little. He who
esteemeth anything great save the one only incomprehensible, eternal,
good, shall long time be little and lie low. For whatsoever is not God
is nothing, and ought to be counted for nothing. Great is the
difference between a godly man, illuminated with wisdom, and a scholar
learned in knowledge and given to books. Far nobler is that doctrine
which floweth down from the divine fulness above, than that which is
acquired laboriously by human study.

3. Many are found who desire contemplation, but they do not strive to
practice those things which are required thereunto. It is also a great
impediment, that much is made of symbols and external signs, and too
little of thorough mortification. I know not how it is, and by what
spirit we are led, and what we who would be deemed spiritual are aiming
at, that we give so great labour and so eager solicitude for transitory
and worthless things, and scarcely ever gather our senses together to
think at all of our inward condition.

4. Ah, me! Forthwith after a little recollection we rush out of doors,
and do not subject our actions to a strict examination. Where our
affections are set we take no heed, and we weep not that all things
belonging to us are so defiled. For because all flesh had corrupted
itself upon the earth, the great deluge came. Since therefore our
inmost affections are very corrupt, it followeth of necessity that our
actions also are corrupt, being the index of a deficient inward
strength. Out of a pure heart proceedeth the fruit of good living.

5. We demand, how much a man hath done; but from how much virtue he
acted, is not so narrowly considered. We ask if he be strong, rich,
handsome, clever, whether he is a good writer, good singer, good
workman; but how poor he may be in spirit, how patient and gentle, how
devout and meditative, on these things many are silent. Nature looketh
upon the outward appearance of a man, grace turneth its thought to the
heart. The former frequently judgeth amiss; the latter trusteth in God,
that it may not be deceived.




CHAPTER XXXII

Of self-denial and the casting away all selfishness


“My Son, thou canst not possess perfect liberty unless thou altogether
deny thyself. All they are enslaved who are possessors of riches, they
who love themselves, the selfish, the curious, the restless; those who
ever seek after soft things, and not after the things of Jesus Christ;
those who continually plan and devise that which will not stand. For
whatsoever cometh not of God shall perish. Hold fast the short and
complete saying, ‘Renounce all things, and thou shalt find all things;
give up thy lust, and thou shalt find rest.’ Dwell upon this in thy
mind, and when thou art full of it, thou shalt understand all things.”

2. O Lord, this is not the work of a day, nor children’s play; verily
in this short saying is enclosed all the perfection of the religious.

3. “My son, thou oughtest not to be turned aside, nor immediately cast
down, because thou hast heard the way of the perfect. Rather oughtest
thou to be provoked to higher aims, and at the least to long after the
desire thereof. Oh that it were so with thee, and that thou hadst come
to this, that thou wert not a lover of thine own self, but wert ready
always to My nod, and to his whom I have placed over thee as thy
father. Then shouldest thou please Me exceedingly, and all thy life
should go on in joy and peace. Thou hast still many things to renounce,
which if thou resign not utterly to Me, thou shalt not gain what thou
seekest. I counsel thee to buy of Me gold tried in the fire, that thou
mayest be rich,(1) that is heavenly wisdom, which despiseth all base
things. Put away from thee earthly wisdom, and all pleasure, whether
common to men, or thine own.

4. “I tell thee that thou must buy vile things with those which are
costly and great in the esteem of men. For wonderfully vile and small,
and almost given up to forgetfulness, doth true heavenly wisdom appear,
which thinketh not high things of itself, nor seeketh to be magnified
upon the earth; many honour it with their lips, but in heart are far
from it; it is indeed the precious pearl, which is hidden from many.”

(1) Revelation iii. 18.




CHAPTER XXXIII

Of instability of the heart, and of directing the aim towards God


“My Son, trust not thy feeling, for that which is now will be quickly
changed into somewhat else. As long as thou livest thou art subject to
change, howsoever unwilling; so that thou art found now joyful, now
sad; now at peace, now disquieted; now devout, now indevout; now
studious, now careless; now sad, now cheerful. But the wise man, and he
who is truly learned in spirit, standeth above these changeable things,
attentive not to what he may feel in himself, or from what quarter the
wind may blow, but that the whole intent of his mind may carry him on
to the due and much-desired end. For thus will he be able to remain one
and the same and unshaken, the single eye of his desire being
steadfastly fixed, through the manifold changes of the world, upon Me.

2. “But according as the eye of intention be the more pure, even so
will a man make his way steadfastly through the manifold storms. But in
many the eye of pure intention waxeth dim; for it quickly resteth
itself upon anything pleasant which occurreth, and rarely is any man
found altogether free from the blemish of self-seeking. So the Jews of
old came to Bethany, to the house of Martha and Mary, that they might
see not Jesus, but Lazarus, whom he had raised from the dead.(1)
Therefore must the eye of the intention be cleansed, that it may be
single and right, and above all things which come in its way, may be
directed unto Me.”

(1) John xii. 9.




CHAPTER XXXIV

That to him who loveth God is sweet above all things and in all things


Behold, God is mine, and all things are mine! What will I more, and
what more happy thing can I desire? O delightsome and sweet world! that
is, to him that loveth the Word, not the world, neither the things that
are in the world.(1) My God, my all! To him that understandeth, that
word sufficeth, and to repeat it often is pleasing to him that loveth
it. When Thou art present all things are pleasant; when Thou art
absent, all things are wearisome. Thou makest the heart to be at rest,
givest it deep peace and festal joy. Thou makest it to think rightly in
every matter, and in every matter to give Thee praise; neither can
anything please long without Thee but if it would be pleasant and of
sweet savour, Thy grace must be there, and it is Thy wisdom which must
give unto it a sweet savour.

2. To him who tasteth Thee, what can be distasteful? And to him who
tasteth Thee not, what is there which can make him joyous? But the
worldly wise, and they who enjoy the flesh, these fail in Thy wisdom;
for in the wisdom of the world is found utter vanity, and to be
carnally minded is death. But they who follow after Thee through
contempt of worldly things, and mortification of the flesh, are found
to be truly wise because they are carried from vanity to verity, from
the flesh to the spirit. They taste that the Lord is good, and
whatsoever good they find in creatures, they count it all unto the
praise of the Creator. Unlike, yea, very unlike is the enjoyment of the
Creator to enjoyment of the Creature, the enjoyment of eternity and of
time, of light uncreated and of light reflected.

3. O Light everlasting, surpassing all created lights, dart down Thy
ray from on high which shall pierce the inmost depths of my heart. Give
purity, joy, clearness, life to my spirit that with all its powers it
may cleave unto Thee with rapture passing man’s understanding. Oh when
shall that blessed and longed-for time come when Thou shalt satisfy me
with Thy presence, and be unto me All in all? So long as this is
delayed, my joy shall not be full. Still, ah me! the old man liveth in
me: he is not yet all crucified, not yet quite dead; still he lusteth
fiercely against the spirit, wageth inward wars, nor suffereth the
soul’s kingdom to be in peace.

4. But Thou who rulest the raging of the sea, and stillest the waves
thereof when they arise, rise up and help me. Scatter the people that
delight in war.(2) Destroy them by Thy power. Show forth, I beseech
Thee, Thy might, and let Thy right hand be glorified, for I have no
hope, no refuge, save in Thee, O Lord my God.

(1) 1 John ii. 15. (2) Psalm lxviii. 30.




CHAPTER XXXV

That there is no security against temptation in this life


“My Son, thou art never secure in this life, but thy spiritual armour
will always be needful for thee as long as thou livest. Thou dwellest
among foes, and art attacked on the right hand and on the left. If
therefore thou use not on all sides the shield of patience, thou wilt
not remain long unwounded. Above all, if thou keep not thy heart fixed
upon Me with steadfast purpose to bear all things for My sake, thou
shalt not be able to bear the fierceness of the attack, nor to attain
to the victory of the blessed. Therefore must thou struggle bravely all
thy life through, and put forth a strong hand against those things
which oppose thee. For to him that overcometh is the hidden manna
given,(1) but great misery is reserved for the slothful.

2. “If thou seek rest in this life, how then wilt thou attain unto the
rest which is eternal? Set not thyself to attain much rest, but much
patience. Seek the true peace, not in earth but in heaven, not in man
nor in any created thing, but in God alone. For the love of God thou
must willingly undergo all things, whether labours or sorrows,
temptations, vexations, anxieties, necessities, infirmities, injuries,
gainsayings, rebukes, humiliations, confusions, corrections,
despisings; these things help unto virtue, these things prove the
scholar of Christ; these things fashion the heavenly crown. I will give
thee an eternal reward for short labour, and infinite glory for
transient shame.

3. “Thinkest thou that thou shalt always have spiritual consolations at
thy will? My Saints had never such, but instead thereof manifold
griefs, and divers temptations, and heavy desolations. But patiently
they bore themselves in all, and trusted in God more than in
themselves, knowing that the sufferings of this present time are not
worthy to be compared with the glory which shall be revealed in us.(2)
Wouldst thou have that immediately which many have hardly attained unto
after many tears and hard labours? Wait for the Lord, quit thyself like
a man and be strong; be not faint-hearted, nor go aside from Me, but
constantly devote thy body and soul to the glory of God. I will reward
thee plenteously, I will be with thee in trouble.”(3)

(1) Revelation ii. 17. (2) Romans viii. 17. (3) Psalm xci. 15.




CHAPTER XXXVI

Against vain judgments of men


“My Son, anchor thy soul firmly upon God, and fear not man’s judgment,
when conscience pronounceth thee pious and innocent. It is good and
blessed thus to suffer; nor will it be grievous to the heart which is
humble, and which trusteth in God more than in itself. Many men have
many opinions, and therefore little trust is to be placed in them. But
moreover it is impossible to please all. Although Paul studied to
please all men in the Lord, and to become all things to all men,(1) yet
nevertheless with him it was a very small thing that he should be
judged by man’s judgment.”(2)

2. He laboured abundantly, as much as in him lay, for the building up
and the salvation of others; but he could not avoid being sometimes
judged and despised by others. Therefore he committed all to God, who
knew all, and by patience and humility defended himself against evil
speakers, or foolish and false thinkers, and those who accused him
according to their pleasure. Nevertheless, from time to time he
replied, lest his silence should become a stumbling-block to those who
were weak.

3. “Who art thou, that thou shouldst be afraid of a man that shall die?
To-day he is, and to-morrow his place is not found. Fear God and thou
shalt not quail before the terrors of men. What can any man do against
thee by words or deeds? He hurteth himself more than thee, nor shall he
escape the judgment of God, whosoever he may be. Have thou God before
thine eyes, and do not contend with fretful words. And if for the
present thou seem to give way, and to suffer confusion which thou hast
not deserved, be not angry at this, nor by impatience diminish thy
reward; but rather look up to Me in heaven, for I am able to deliver
thee from all confusion and hurt, and to render to every man according
to his works.”

(1) 1 Corinthians ix. 22. (2) 1 Corinthians iv. 3.




CHAPTER XXXVII

Of pure and entire resignation of self, for the obtaining liberty of
heart


“My Son, lose thyself and thou shalt find Me. Stand still without all
choosing and all thought of self, and thou shalt ever be a gainer. For
more grace shall be added to thee, as soon as thou resignest thyself,
and so long as thou dost not turn back to take thyself again.”

2. O Lord, how often shall I resign myself, and in what things shall I
lose myself?

3. “Always; every hour: in that which is little, and in that which is
great. I make no exception, but will that thou be found naked in all
things. Otherwise how canst thou be Mine and I thine, unless thou be
inwardly and outwardly free from every will of thine own? The sooner
thou dost this, the better shall it be with thee; and the more fully
and sincerely, the more thou shalt please Me, and the more abundantly
shalt thou be rewarded.

4. “Some resign themselves, but with certain reservations, for they do
not fully trust in God, therefore they think that they have some
provision to make for themselves. Some again at first offer everything;
but afterwards being pressed by temptation they return to their own
devices, and thus make no progress in virtue. They will not attain to
the true liberty of a pure heart, nor to the grace of My sweet
companionship, unless they first entirely resign themselves and daily
offer themselves up as a sacrifice; without this the union which
bringeth forth fruit standeth not nor will stand.

5. “Many a time I have said unto thee, and now say again, Give thyself
up, resign thyself, and thou shalt have great inward peace. Give all
for all; demand nothing, ask nothing in return; stand simply and with
no hesitation in Me, and thou shalt possess Me. Thou shalt have liberty
of heart, and the darkness shall not overwhelm thee. For this strive
thou, pray for it, long after it, that thou mayest be delivered from
all possession of thyself, and nakedly follow Jesus who was made naked
for thee; mayest die unto thyself and live eternally to Me. Then shall
all vain fancies disappear, all evil disturbings, and superfluous
cares. Then also shall immoderate fear depart from thee, and inordinate
love shall die.”




CHAPTER XXXVIII

Of a good government in external things, and of having recourse to God
in dangers


“My Son, for this thou must diligently make thy endeavour, that in
every place and outward action or occupation thou mayest be free
within, and have power over thyself; and that all things be under thee,
not thou under them; that thou be master and ruler of thy actions, not
a slave or hireling, but rather a free and true Hebrew, entering into
the lot and the liberty of the children of God, who stand above the
present and look upon the eternal, who with the left eye behold things
transitory, and with the right things heavenly; whom temporal things
draw not to cleave unto, but who rather draw temporal things to do them
good service, even as they were ordained of God to do, and appointed by
the Master Workman, who hath left nought in His creation without aim
and end.

2. “And if in any chance of life thou stand not in outward appearances,
nor judgest things which are seen and heard by the fleshly sense, but
straightway in every cause enterest with Moses into the tabernacle to
ask counsel of God; thou shalt hear a divine response and come forth
instructed concerning many things that are and shall be. For always
Moses had recourse to the tabernacle for the solving of all doubts and
questionings; and fled to the help of prayer to be delivered from the
dangers and evil deeds of men. Thus also oughtest thou to fly to the
secret chamber of thy heart, and earnestly implore the divine succour.
For this cause we read that Joshua and the children of Israel were
deceived by the Gibeonites, that they asked not counsel at the mouth of
the Lord,(1) but being too ready to listen to fair speeches, were
deceived by pretended piety.”

(1) Joshua ix. 14.




CHAPTER XXXIX

That man must not be immersed in business


“My Son, always commit thy cause to Me; I will dispose it aright in due
time. Wait for My arrangement of it, and then thou shalt find it for
thy profit.”

2. O Lord, right freely I commit all things to Thee; for my planning
can profit but little. Oh that I did not dwell so much on future
events, but could offer myself altogether to Thy pleasures without
delay.

3. “My Son, a man often striveth vehemently after somewhat which he
desireth; but when he hath obtained it he beginneth to be of another
mind, because his affections towards it are not lasting, but rather
rush on from one thing to another. Therefore it is not really a small
thing, when in small things we resist self.”

4. The true progress of man lieth in self-denial, and a man who denieth
himself is free and safe. But the old enemy, opposer of all good
things, ceaseth not from temptation; but day and night setteth his
wicked snares, if haply he may be able to entrap the unwary. Watch and
pray, saith the Lord, lest ye enter into temptation.(1)

(1) Matthew xxvi. 41.




CHAPTER XL

That man hath no good in himself, and nothing whereof to glory


Lord, what is man that Thou art mindful of him, or the son of man that
Thou visitest him?(1) What hath man deserved, that Thou shouldest
bestow thy favour upon him? Lord, what cause can I have of complaint,
if Thou forsake me? Or what can I justly allege, if Thou refuse to hear
my petition? Of a truth, this I may truly think and say, Lord, I am
nothing, I have nothing that is good of myself, but I fall short in all
things, and ever tend unto nothing. And unless I am helped by Thee and
inwardly supported, I become altogether lukewarm and reckless.

2. But Thou, O Lord, art always the same, and endurest for ever, always
good, righteous, and holy; doing all things well, righteously, and
holily, and disposing all in Thy wisdom. But I who am more ready to go
forward than backward, never continue in one stay, because changes
sevenfold pass over me. Yet it quickly becometh better when it so
pleaseth Thee, and Thou puttest forth Thy hand to help me; because Thou
alone canst aid without help of man, and canst so strengthen me that my
countenance shall be no more changed, but my heart shall be turned to
Thee, and rest in Thee alone.

3. Wherefore, if I but knew well how to reject all human consolations,
whether for the sake of gaining devotion, or because of the necessity
by which I was compelled to seek Thee, seeing there is no man who can
comfort me; then could I worthily trust in Thy grace, and rejoice in
the gift of new consolation.

4. Thanks be to Thee, from whom all cometh, whensoever it goeth well
with me! But I am vanity and nothing in Thy sight, a man inconstant and
weak. What then have I whereof to glory, or why do I long to be held in
honour? Is it not for nought? This also is utterly vain. Verily vain
glory is an evil plague, the greatest of vanities, because it draweth
us away from the true glory, and robbeth us of heavenly grace. For
whilst a man pleaseth himself he displeaseth Thee; whilst he gapeth
after the praises of man, he is deprived of true virtues.

5. But true glory and holy rejoicing lieth in glorying in Thee and not
in self; in rejoicing in Thy Name, not in our own virtue; in not taking
delight in any creature, save only for Thy sake. Let thy Name, not mine
be praised; let Thy work, not mine be magnified; let Thy holy Name be
blessed, but to me let nought be given of the praises of men. Thou art
my glory, Thou art the joy of my heart. In Thee will I make my boast
and be glad all the day long, but for myself let me not glory save only
in my infirmities.(2)

6. Let the Jews seek the honour which cometh from one another; but I
will ask for that which cometh from God only.(3) Truly all human glory,
all temporal honour, all worldly exultation, compared to Thy eternal
glory, is but vanity and folly. O God my Truth and my Mercy, Blessed
Trinity, to Thee alone be all praise, honour, power, and glory for ever
and for ever. Amen.

(1) Psalm viii. 4. (2) 2 Corinthians xii. 5. (3) John v. 44.




CHAPTER XLI

Of contempt of all temporal honour


“My Son, make it no matter of thine, if thou see others honoured and
exalted, and thyself despised and humbled. Lift up thine heart to Me in
heaven, and then the contempt of men upon earth will not make thee
sad.”

2. O Lord, we are in blindness, and are quickly seduced by vanity. If I
look rightly within myself, never was injury done unto me by any
creature, and therefore I have nought whereof to complain before Thee.
But because I have many times and grievously sinned against Thee, all
creatures do justly take arms against me. Therefore to me confusion and
contempt are justly due, but to Thee praise and honour and glory. And
except I dispose myself for this, namely, to be willing that every
creature should despise and desert me, and that I should be esteemed
altogether as nothing, I cannot be inwardly filled with peace and
strength, nor spiritually enlightened, nor fully united to Thee.




CHAPTER XLII

That our peace is not to be placed in men


“My Son, if thou set thy peace on any person because thou hast high
opinion of him, and art familiar with him, thou shalt be unstable and
entangled. But if thou betake thyself to the ever-living and abiding
Truth, the desertion or death of a friend shall not make thee sad. In
Me ought the love of thy friend to subsist, and for My sake is every
one to be loved, whosoever he be, who appeareth to thee good, and is
very dear to thee in this life. Without Me friendship hath no strength
or endurance, neither is that love true and pure, which I unite not.
Thou oughtest to be so dead to such affections of beloved friends, that
as far as in thee lieth, thou wouldst rather choose to be without any
companionship of men. The nearer a man approacheth to God, the further
he recedeth from all earthly solace. The deeper also he descendeth into
himself, and the viler he appeareth in his own eyes, the higher he
ascendeth towards God.

2. “But he who attributeth anything good to himself, hindereth the
grace of God from coming to him, because the grace of the Holy Ghost
ever seeketh the humble heart. If thou couldst make thyself utterly
nothing, and empty thyself of the love of every creature, then should
it be My part to overflow unto thee with great grace. When thou settest
thine eyes upon creatures, the face of the Creator is withdrawn from
thee. Learn in all things to conquer thyself for thy Creator’s sake,
then shalt thou be able to attain unto divine knowledge. How small
soever anything be, if it be loved and regarded inordinately, it
holdeth us back from the highest good, and corrupteth.”




CHAPTER XLIII

Against vain and worldly knowledge


“My Son, let not the fair and subtle sayings of men move thee. For the
kingdom of God is not in word, but in power.(1) Give ear to My words,
for they kindle the heart and enlighten the mind, they bring
contrition, and they supply manifold consolations. Never read thou the
word that thou mayest appear more learned or wise; but study for the
mortification of thy sins, for this will be far more profitable for
thee than the knowledge of many difficult questions.

2. “When thou hast read and learned many things, thou must always
return to one first principle. I am He that teacheth man knowledge,(2)
and I give unto babes clearer knowledge than can be taught by man. He
to whom I speak will be quickly wise and shall grow much in the spirit.
Woe unto them who inquire into many curious questions from men, and
take little heed concerning the way of My service. The time will come
when Christ will appear, the Master of masters, the Lord of the Angels,
to hear the lessons of all, that is to examine the consciences of each
one. And then will He search Jerusalem with candles,(3) and the hidden
things of darkness(4) shall be made manifest, and the arguings of
tongues shall be silent.

3. “I am He who in an instant lift up the humble spirit, to learn more
reasonings of the Eternal Truth, than if a man had studied ten years in
the schools. I teach without noise of words, without confusion of
opinions, without striving after honour, without clash of arguments. I
am He who teach men to despise earthly things, to loathe things
present, to seek things heavenly, to enjoy things eternal, to flee
honours, to endure offences, to place all hope in Me, to desire nothing
apart from Me, and above all things to love Me ardently.

4. “For there was one, who by loving Me from the bottom of his heart,
learned divine things, and spake things that were wonderful; he
profited more by forsaking all things than by studying subtleties. But
to some I speak common things, to others special; to some I appear
gently in signs and figures, and again to some I reveal mysteries in
much light. The voice of books is one, but it informeth not all alike;
because I inwardly am the Teacher of truth, the Searcher of the heart,
the Discerner of the thoughts, the Mover of actions, distributing to
each man, as I judge meet.”

(1) 1 Corinthians iv. 20. (2) Psalm xciv. 10. (3) Zephaniah i. 12. (4)
1 Corinthians iv. 5.




CHAPTER XLIV

Of not troubling ourselves about outward things


“My Son, in many things it behoveth thee to be ignorant, and to esteem
thyself as one dead upon the earth, and as one to whom the whole world
is crucified. Many things also thou must pass by with deaf ear, and
must rather think upon those things which belong unto thy peace. It is
more profitable to turn away thine eyes from those things that
displease, and to leave each man to his own opinion, than to give
thyself to discourses of strife. If thou stand well with God and hast
His judgment in thy mind, thou wilt verily easily bear to be as one
conquered.”

2. O Lord, to what have we come? Behold a temporal loss is mourned
over; for a trifling gain we labour and hurry; and spiritual loss
passeth away into forgetfulness, and we rarely recover it. That which
profiteth little or nothing is looked after, and that which is
altogether necessary is negligently passed by; because the whole man
slideth away to outward things, and unless he quickly recovereth
himself in outward things he willingly lieth down.




CHAPTER XLV

That we must not believe everyone, and that we are prone to fall in our
words


Lord, be thou my help in trouble, for vain is the help of man.(1) How
often have I failed to find faithfulness, where I thought I possessed
it. How many times I have found it where I least expected. Vain
therefore is hope in men, but the salvation of the just, O God, is in
Thee. Blessed be thou, O Lord my God, in all things which happen unto
us. We are weak and unstable, we are quickly deceived and quite
changed.

2. Who is the man who is able to keep himself so warily and
circumspectly as not sometimes to come into some snare of perplexity?
But he who trusteth in Thee, O Lord, and seeketh Thee with an unfeigned
heart, doth not so easily slip. And if he fall into any tribulation,
howsoever he may be entangled, yet very quickly he shall be delivered
through Thee, or by Thee shall be comforted, because Thou wilt not
forsake him that trusteth in Thee unto the end. A friend who continueth
faithful in all the distresses of his friend is rare to be found. Thou,
O Lord, Thou alone art most faithful in all things, and there is none
other like unto Thee.

3. Oh, how truly wise was that holy soul which said, “My mind is
steadfastly fixed, and it is grounded in Christ.”(2) If thus it were
with me, the fear of man should not so easily tempt me, nor the arrows
of words move me. Who is sufficient to foresee all things, who to guard
beforehand against future ills? If even things which are foreseen
sometimes hurt us, what can things which are not foreseen do, but
grievously injure? But wherefore have I not better provided for myself,
miserable that I am? Why, too, have I given such heed to others? But we
are men, nor are we other than frail men, even though by many we are
reckoned and called angels. Whom shall I trust, O Lord, whom shall I
trust but Thee? Thou art the Truth, and deceivest not, nor canst be
deceived. And on the other hand, Every man is a liar,(3) weak, unstable
and frail, especially in his words, so that one ought scarcely ever to
believe what seemeth to sound right on the face of it.

4. With what wisdom hast thou warned us beforehand to beware of men,
and that a man’s foes are they of his own household,(4) and that we
must not believe if one say unto us Lo here, or Lo there.(5) I have
been taught by my loss, and O that I may prove more careful and not
foolish hereby. “Be cautious,” saith some one: “be cautious, keep unto
thyself what I tell thee.” And whilst I am silent and believe that it
is hid with me, he himself cannot keep silence concerning it, but
straightway betrayeth me and himself, and goeth his way. Protect me, O
Lord, from such mischief-making and reckless men; let me not fall into
their hands, nor ever do such things myself. Put a true and steadfast
word into my mouth, and remove a deceitful tongue far from me. What I
would not suffer, I ought by all means to beware of doing.

5. Oh, how good and peacemaking a thing it is to be silent concerning
others, and not carelessly to believe all reports, nor to hand them on
further; how good also to lay one’s self open to few, to seek ever to
have Thee as the beholder of the heart; not to be carried about with
every wind of words, but to desire that all things inward and outward
be done according to the good pleasure of Thy will! How safe for the
preserving of heavenly grace to fly from human approval, and not to
long after the things which seem to win admiration abroad, but to
follow with all earnestness those things which bring amendment of life
and heavenly fervour! How many have been injured by their virtue being
made known and too hastily praised. How truly profitable hath been
grace preserved in silence in this frail life, which, as we are told,
is all temptation and warfare.

(1) Psalm lx. 11. (2) St. Agatha. (3) Psalm cxvi. 11; Romans iii. 4.
(4) Matthew x. 17, 36. (5) Matthew xxiv. 23.




CHAPTER XLVI

Of having confidence in God when evil words are cast at us


“My Son, stand fast and believe in Me. For what are words but words?
They fly through the air, but they bruise no stone. If thou are guilty,
think how thou wouldst gladly amend thyself; if thou knowest nothing
against thyself, consider that thou wilt gladly bear this for God’s
sake. It is little enough that thou sometimes hast to bear hard words,
for thou art not yet able to bear hard blows. And wherefore do such
trivial matters go to thine heart, except that thou art yet carnal, and
regardest men more than thou oughtest? For because thou fearest to be
despised, thou art unwilling to be reproved for thy faults, and seekest
paltry shelters of excuses.

2. “But look better into thyself, and thou shalt know that the world is
still alive in thee, and the vain love of pleasing men. For when thou
fleest away from being abased and confounded for thy faults, it is
plain that thou art neither truly humble nor truly dead to the world,
and that the world is not crucified to thee. But hearken to My word,
and thou shalt not care for ten thousand words of men. Behold, if all
things could be said against thee which the utmost malice could invent,
what should it hurt thee if thou wert altogether to let it go, and make
no more account of it than of a mote? Could it pluck out a single hair
of thy head?

3. “But he that hath no heart within him, and hath not God before his
eyes, is easily moved by a word of reproach; but he who trusteth in Me,
and seeketh not to abide by his own judgment, shall be free from the
fear of men. For I am the Judge and the Discerner of all secrets; I
know how the thing hath been done; I know both the injurer and the
bearer. From Me went forth that word, by My permission this hath
happened, that the thoughts of many hearts may be revealed.(1) I shall
judge the guilty and the innocent; but beforehand I have willed to try
them both by a secret judgment.

4. “The testimony of men often deceiveth. My judgment is true; it will
stand, and it shall not be overturned. It commonly lieth hid, and only
to few in certain cases is it made known; yet it never erreth, nor can
err, although it seem not right to the eyes of foolish men. To Me,
therefore, must men have recourse in all judgment, and must not lean to
their opinion. For there shall no evil happen to the just,(2)
whatsoever may be sent to him by God. Even though some unjust charge be
brought against him, he will care little; nor, again, will he exult
above measure, if through others he be clearly vindicated. For he
considereth that I am He who try the hearts and reins,(3) who judge not
outwardly and according to human appearance; for often in Mine eyes
that is found blameworthy which in the judgment of men is held worthy
of praise.”

5. O Lord God, O Judge, just, strong, and patient, who knowest the
frailty and sinfulness of men, be Thou my strength and my whole
confidence; for my own conscience sufficeth me not. Thou knowest what I
know not; and therefore ought I under all rebuke to humble myself, and
to bear it meekly. Therefore mercifully forgive me as often as I have
not done this, and grant me the next time the grace of greater
endurance. For better unto me is Thine abundant pity for the attainment
of Thy pardon, than the righteousness which I believe myself to have
for defence against my conscience, which lieth wait against me.
Although I know nothing against myself, yet I am not hereby
justified,(4) because if Thy mercy were removed away, in Thy sight
should no man living be justified.(5)

(1) Luke ii. 35. (2) Proverbs xii. 21. (3) Psalm vii. 9. (4) 1
Corinthians iv. 4. (5) Psalm cxliii. 2.




CHAPTER XLVII

That all troubles are to be endured for the sake of eternal life


“My Son, let not the labours which thou hast undertaken for Me break
thee down, nor let tribulations cast thee down in any wise, but let my
promise strengthen and comfort thee in every event. I am sufficient to
reward thee above all measure and extent. Not long shalt thou labour
here, nor always be weighed down with sorrows. Wait yet a little while,
and thou shalt see a speedy end of thine evils. An hour shall come when
all labour and confusion shall cease. Little and short is all that
passeth away with time.

2. “Do earnestly what thou dost; labour faithfully in My vineyard; I
will be thy reward. Write, read, sing, weep, be silent, pray, endure
adversities manfully; eternal life is worthy of all these conflicts,
yea, and of greater. Peace shall come in one day which is known to the
Lord; which shall be neither day nor night,(1) but light eternal,
infinite clearness, steadfast peace, and undisturbed rest. Thou shalt
not say then, _Who shall deliver me from the body of this death?_(2)
nor cry out, _Woe is me, for my sojourning is prolonged_,(3) because
death will be utterly destroyed, and there shall be salvation which can
never fail, no more anxiety, happy delight, sweet and noble society.

3. “Oh, if thou sawest the unfading crowns of the Saints in heaven, and
with what great glory they now rejoice, who aforetime were reckoned by
this world contemptibly and as it were unworthy of life, truly thou
wouldst immediately humble thyself even to the earth, and wouldst
desire rather to be in subjection to all, than to have authority over
one; nor wouldst thou long for pleasant days of this life, but wouldst
more rejoice to be afflicted for God’s sake, and wouldst esteem it gain
to be counted for nought amongst men.

4. “Oh, if these things were sweet to thy taste, and moved thee to the
bottom of thine heart, how shouldst thou dare even once to complain?
Are not all laborious things to be endured for the sake of eternal
life? It is no small thing, the losing or gaining the Kingdom of God.
Lift up therefore thy face to heaven. Behold, I and all My Saints with
Me, who in this world had a hard conflict, now rejoice, are now
comforted, are now secure, are now at peace, and shall remain with Me
evermore in the Kingdom of My Father.”

(1) Zechariah xiv. 7. (2) Romans vii. 24. (3) Psalm cxx.




CHAPTER XLVIII

Of the day of eternity and of the straitnesses of this life


Oh most blessed mansion of the City which is above! Oh most clear day
of eternity which the night obscureth not, but the Supreme Truth ever
enlighteneth! Day always joyful, always secure and never changing its
state into those which are contrary. Oh would that this day might shine
forth, and that all these temporal things would come to an end. It
shineth indeed upon the Saints, glowing with unending brightness, but
only from afar and through a glass, upon those who are pilgrims on the
earth.

2. The citizens of heaven know how glorious that day is; the exiled
sons of Eve groan, because this is bitter and wearisome. The days of
this life are few and evil, full of sorrows and straits, where man is
defiled with many sins, ensnared with many passions, bound fast with
many fears, wearied with many cares, distracted with many questionings,
entangled with many vanities, compassed about with many errors, worn
away with many labours, weighed down with temptations, enervated by
pleasures, tormented by poverty.

3. Oh when shall there be an end of these evils? When shall I be
delivered from the wretched slavery of my sins? When shall I be
mindful, O Lord, of Thee alone? When shall I rejoice in Thee to the
full? When shall I be in true liberty without any impediment, without
any burden on mind or body? When shall there be solid peace, peace
immovable and secure, peace within and without, peace firm on every
side? Blessed Jesus, when shall I stand to behold Thee? When shall I
gaze upon the glory of Thy kingdom? When shalt Thou be to me all in
all? Oh when shall I be with Thee in Thy Kingdom which Thou hast
prepared from the foundation of the world for them that love Thee? I am
left destitute, an exile in a hostile land, where are daily wars and
grievous misfortunes.

4. Console my exile, mitigate my sorrow, for towards Thee all my desire
longeth. For all is to me a burden, whatsoever this world offereth for
consolation. I yearn to enjoy Thee intimately, but I cannot attain unto
it. I long to cleave to heavenly things, but temporal things and
unmortified passions press me down. In my mind I would be above all
things, but in my flesh I am unwillingly compelled to be beneath them.
So, wretched man that I am, I fight with myself, and am made grievous
even unto myself, while the spirit seeketh to be above and the flesh to
be beneath.

5. Oh how I suffer inwardly, while with the mind I discourse on
heavenly things, and presently a crowd of carnal things rusheth upon me
whilst I pray. My God, be not Thou far from me, nor depart in wrath
from Thy servant. Cast forth Thy lightning and scatter them; send out
Thine arrows,(1) and let all delusions of my enemy be confounded.
Recall my senses unto Thyself, cause me to forget all worldly things;
grant me quickly to cast away and despise the imaginations of sin.
Succour me, O Eternal Truth, that no vanity may move me. Come unto me,
O Heavenly Sweetness, and let all impurity flee from before Thy face.
Pardon me also, and of Thy mercy deal gently with me, whensoever in
prayer I think on anything besides Thee; for truly I confess that I am
wont to be continually distracted. For often and often, where in the
body I stand or sit, there I myself am not; but rather am I there,
whither I am borne by my thoughts. Where my thought is, there am I; and
there commonly is my thought where that which I love is. That readily
occurreth to me, which naturally delighteth, or pleaseth through
custom.

6. Wherefore Thou, who art the Truth, hast plainly said, Where your
treasure is, there will your heart be also.(2) If I love heaven, I
gladly meditate on heavenly things. If I love the world, I rejoice in
the delights of the world, and am made sorry by its adversities. If I
love the flesh, I am continually imagining the things which belong to
the flesh; if I love the spirit, I am delighted by meditating on
spiritual things. For whatsoever things I love, on these I readily
converse and listen, and carry home with me the images of them. But
blessed is that man who for Thy sake, O Lord, is willing to part from
all creatures; who doth violence to his fleshly nature and crucifieth
the lusts of the flesh by the fervour of his spirit, so that with
serene conscience he may offer unto Thee a pure prayer, and be made
worthy to enter into the angelic choirs, having shut out from himself,
both outwardly and inwardly, all worldly things.

(1) Psalm lxxi. 12. (2) Matthew vi. 21.




CHAPTER XLIX

Of the desire after eternal life, and how great blessings are promised
to those who strive


“My Son, when thou feelest the desire of eternal happiness to be poured
into thee from above, and longest to depart from the tabernacle of this
body, that thou mayest contemplate My glory without shadow of turning,
enlarge thine heart, and take in this holy inspiration with all thy
desire. Give most hearty thanks to the Supreme Goodness, who dealeth
with thee so graciously, visiteth thee so lovingly, stirreth thee up so
fervently, raiseth thee so powerfully, lest thou sink down through
thine own weight, to earthly things. For not by thine own meditating or
striving dost thou receive this gift, but by the sole gracious
condescension of Supreme Grace and Divine regard; to the end that thou
mayest make progress in virtue and in more humility, and prepare
thyself for future conflicts, and cleave unto Me with all the affection
of thy heart, and strive to serve Me with fervent will.

2. “My Son, often the fire burneth, but the flame ascendeth not without
smoke. So also the desires of some men burn towards heavenly things,
and yet they are not free from the temptation of carnal affection. Thus
therefore they are not acting with an altogether simple desire for
God’s glory when they pray to Him so earnestly. Such, too, is
oftentimes thy desire, when thou hast imagined it to be so earnest. For
that is not pure and perfect which is tainted with thine own
self-seeking.

3. “Seek thou not what is pleasant and advantageous to thyself, but
what is acceptable and honourable unto Me; for if thou judgest rightly,
thou must choose and follow after My appointment rather than thine own
desire; yea, rather than anything that can be desired. I know thy
desire, and I have heard thy many groanings. Already thou longest to be
in the glorious liberty of the children of God; already the eternal
home delighteth thee, and the heavenly country full of joy; but the
hour is not yet come; there remaineth still another season, even a
season of warfare, a season of labour and probation. Thou desirest to
be filled with the Chief Good, but thou canst not attain it
immediately. I AM that Good; wait for Me, until the Kingdom of God
shall come.

4. “Thou must still be tried upon earth, and be exercised in many
things. Consolation shall from time to time be given thee, but abundant
satisfying shall not be granted. Be strong therefore, and be thou brave
both in working and in suffering things which are against thy nature.
Thou must put on the new man, and be changed into another man. Thou
must often do what thou wouldst not; and thou must leave undone what
thou wouldst do. What pleaseth others shall have good success, what
pleaseth thee shall have no prosperity. What others say shall be
listened to; what thou sayest shall receive no heed. Others shall ask
and receive; thou shalt ask and not obtain. Others shall be great in
the report of men, but about thee shall nothing be spoken. To others
this or that shall be entrusted; thou shalt be judged useful for
nought.

5. “For this cause nature shall sometimes be filled with sadness; and
it is a great thing if thou bear it silently. In this and many like
things the faithful servant of the Lord is wont to be tried, how far he
is able to deny himself and bring himself into subjection in all
things. Scarcely is there anything in which thou hast need to mortify
thyself so much as in seeing things which are adverse to thy will;
especially when things are commanded thee to be done which seem to thee
inexpedient or of little use to thee. And because thou darest not
resist a higher power, being under authority, therefore it seemeth hard
for thee to shape thy course according to the nod of another, and to
forego thine own opinion.

6. “But consider, My Son, the fruit of these labours, the swift end,
and the reward exceeding great; and thou shalt find it no pain to bear
them then, but rather the strongest solace of thy patience. For even in
exchange for this trifling desire which thou hast readily forsaken,
thou shalt always have thy will in Heaven. There verily thou shalt find
all that thou wouldst, all that thou canst long for. There thou shalt
have all good within thy power without the fear of losing it. There thy
will, ever at one with Mine, shall desire nothing outward, nothing for
itself. There no man shall withstand thee, none shall complain of thee,
none shall hinder, nothing shall stand in thy path; but all things
desired by thee shall be present together, and shall refresh thy whole
affection, and fill it up even to the brim. There I will glory for the
scorn suffered here, the garment of praise for sorrow, and for the
lowest place a throne in the Kingdom, for ever. There shall appear the
fruit of obedience, the labour of repentance shall rejoice, and humble
subjection shall be crowned gloriously.

7. “Now therefore bow thyself humbly under the hands of all men; nor
let it trouble thee who said this or who ordered that; but take special
heed that whether thy superior, thy inferior, or thy equal, require
anything from thee, or even show a desire for it; take it all in good
part, and study with a good will to fulfil the desire. Let one seek
this, another that; let this man glory in this, and that man in that,
and be praised a thousand thousand times, but rejoice thou only in the
contempt of thyself, and in Mine own good pleasure and glory. This is
what thou art to long for, even that whether by life or by death God
may be ever magnified in thee.”(1)

(1) Philippians i. 20.




CHAPTER L

How a desolate man ought to commit himself into the hands of God


O Lord, Holy Father, be Thou blessed now and evermore; because as Thou
wilt so it is done, and what Thou doest is good. Let Thy servant
rejoice in Thee, not in himself, nor in any other; because Thou alone
art the true joy, Thou art my hope and my crown, Thou art my joy and my
honour, O Lord. What hath Thy servant, which he received not from Thee,
even without merit of his own? Thine are all things which Thou hast
given, and which Thou hast made. I am poor and in misery even from my
youth up,(1) and my soul is sorrowful unto tears, sometimes also it is
disquieted within itself, because of the sufferings which are coming
upon it.

2. I long after the joy of peace; for the peace of Thy children do I
beseech, for in the light of Thy comfort they are fed by Thee. If Thou
give peace, if Thou pour into me holy joy, the soul of Thy servant
shall be full of melody, and devout in Thy praise. But if Thou withdraw
Thyself as too often Thou art wont, he will not be able to run in the
way of Thy commandments, but rather he will smite his breast and will
bow his knees; because it is not with him as yesterday and the day
before, when _Thy candle shined upon his head_,(2) and _he walked under
the shadow of Thy wings_,(3) from the temptations which beset him.

3. O Father, righteous and ever to be praised, the hour cometh when Thy
servant is to be proved. O beloved Father, it is well that in this hour
Thy servant suffer somewhat for Thy sake. O Father, evermore to be
adored, as the hour cometh which Thou foreknewest from everlasting,
when for a little while Thy servant should outwardly bow down, but
always live inwardly with Thee; when for a little while he should be
little regarded, humbled, and fail in the eyes of men; should be wasted
with sufferings and weaknesses, to rise again with Thee in the dawn of
the new light, and be glorified in the heavenly places. O Holy Father,
thou hast ordained it so, and so hast willed it; and that is done which
Thou Thyself hast commanded.

4. For this is Thy favour to Thy friend, that he should suffer and be
troubled in the world for Thy love’s sake, how often soever, and by
whomsoever and whosoever Thou hast suffered it to be done. Without Thy
counsel and providence, and without cause, nothing cometh to pass on
the earth. It is good for me, Lord, that I had been in trouble, that I
may learn Thy statutes,(4) and may cast away all pride of heart and
presumption. It is profitable for me that confusion hath covered my
face, that I may seek to Thee for consolation rather than unto men. By
this also I have learned to dread Thine unsearchable judgment, who
afflictest the just with the wicked, but not without equity and
justice.

5. Thanks be unto Thee, because Thou hast not spared my sins, but hast
beaten me with stripes of love, inflicting pains, and sending troubles
upon me without and within. There is none who can console me, of all
things which are under heaven, but Thou only, O Lord my God, Thou
heavenly Physician of souls, who dost scourge and hast mercy, who
leadest down to hell and bringest up again.(5) Thy discipline over me,
and Thy rod itself shall teach me.

6. Behold, O beloved Father, I am in Thy hands, I bow myself under the
rod of Thy correction. Smite my back and my neck that I may bend my
crookedness to Thy will. Make me a pious and lowly disciple, as Thou
wert wont to be kind, that I may walk according to every nod of Thine.
To Thee I commend myself and all that I have for correction; better is
it to be punished here than hereafter. Thou knowest all things and each
of them; and nothing remaineth hid from Thee in man’s conscience.
Before they are, thou knowest that they will be, and Thou needest not
that any man teach Thee or admonish Thee concerning the things which
are done upon the earth. Thou knowest what is expedient for my profit,
and how greatly trouble serveth unto the scrubbing off the rust of sin.
Do with me according to Thy desired good pleasure, and despise not my
life which is full of sin, known to none so entirely and fully as to
Thee alone.

7. Grant me, O Lord, to know that which ought to be known; to love that
which ought to be loved; to praise that which pleaseth Thee most, to
esteem that which is precious in Thy sight, to blame that which is vile
in Thine eyes. Suffer me not to judge according to the sight of bodily
eyes, nor to give sentence according to the hearing of the ears of
ignorant men; but to discern in true judgment between visible and
spiritual things, and above all things to be ever seeking after the
will of Thy good pleasure.

8. Oftentimes the senses of men are deceived in judging; the lovers of
the world also are deceived in that they love only visible things. What
is a man better because by man he is reckoned very great? The deceiver
deceiveth the deceiver, the vain man the vain, the blind man the blind,
the weak man the weak, when they exalt one another; and in truth they
rather put to shame, while they foolishly praise. For as humble St.
Francis saith, “What each one is in Thine eyes, so much he is, and no
more.”

(1) Psalm lxxxviii. 15. (2) Job xxix. 3. (3) Psalm xvii. 8. (4) Psalm
cxix. 71. (5) Job xiii. 2.




CHAPTER LI

That we must give ourselves to humble works when we are unequal to
those that are lofty


“My Son, thou art not always able to continue in very fervent desire
after virtues, nor to stand fast in the loftier region of
contemplation; but thou must of necessity sometimes descend to lower
things because of thine original corruption, and bear about the burden
of corruptible life, though unwillingly and with weariness. So long as
thou wearest a mortal body, thou shalt feel weariness and heaviness of
heart. Therefore thou oughtest to groan often in the flesh because of
the burden of the flesh, inasmuch as thou canst not give thyself to
spiritual studies and divine contemplation unceasingly.

2. “At such a time it is expedient for thee to flee to humble and
external works, and to renew thyself with good actions; to wait for My
coming and heavenly visitation with sure confidence; to bear thy exile
and drought of mind with patience, until thou be visited by Me again,
and be freed from all anxieties. For I will cause thee to forget thy
labours, and altogether to enjoy eternal peace. I will spread open
before thee the pleasant pastures of the Scriptures, that with enlarged
heart thou mayest begin to run in the way of My commandments. And thou
shalt say, ‘The sufferings of this present time are not worthy to be
compared with the glory which shall be revealed in us.’”(1)

(1) Romans viii. 18.




CHAPTER LII

That a man ought not to reckon himself worthy of consolation, but more
worthy of chastisement


O Lord, I am not worthy of Thy consolation, nor of any spiritual
visitation; and therefore Thou dealest justly with me, when Thou
leavest me poor and desolate. For if I were able to pour forth tears
like the sea, still should I not be worthy of Thy consolation.
Therefore am I nothing worthy save to be scourged and punished, because
I have grievously and many a time offended Thee, and in many things
have greatly sinned. Therefore, true account being taken, I am not
worthy even of the least of Thy consolations. But Thou, gracious and
merciful God, who willest not that Thy works should perish, to show
forth the riches of Thy mercy upon the vessels of mercy,(1) vouchsafest
even beyond all his own deserving, to comfort Thy servant above the
measure of mankind. For Thy consolations are not like unto the
discoursings of men.

2. What have I done, O Lord, that Thou shouldst bestow any heavenly
comfort upon me? I remember not that I have done any good, but have
been ever prone to sin and slow to amendment. It is true and I cannot
deny it. If I should say otherwise, Thou wouldst rise up against me,
and there would be none to defend me. What have I deserved for my sins
but hell and everlasting fire? In very truth I confess that I am worthy
of all scorn and contempt, nor is it fit that I should be remembered
among Thy faithful servants. And although I be unwilling to hear this,
nevertheless I will for the Truth’s sake, accuse myself of my sins,
that the more readily I may prevail to be accounted worthy of Thy
mercy.

3. What shall I say, guilty that I am and filled with confusion? I have
no mouth to utter, unless it be this word alone, “I have sinned, Lord,
I have sinned; have mercy upon me, forgive me.” Let me alone, that I
may take comfort a little before I go whence I shall not return even to
the land of darkness and the shadow of death.(2) What dost Thou so much
require of a guilty and miserable sinner, as that he be contrite, and
humble himself for his sins? In true contrition and humiliation of
heart is begotten the hope of pardon, the troubled conscience is
reconciled, lost grace is recovered, a man is preserved from the wrath
to come, and God and the penitent soul hasten to meet each other with a
holy kiss.(3)

4. The humble contrition of sinners is an acceptable sacrifice unto
Thee, O Lord, sending forth a smell sweeter far in Thy sight than the
incense. This also is that pleasant ointment which Thou wouldst have
poured upon Thy sacred feet, for a broken and contrite heart Thou hast
never despised.(4) There is the place of refuge from the wrathful
countenance of the enemy. There is amended and washed away whatsoever
evil hath elsewhere been contracted.

(1) Romans ix. 23. (2) Job x. 20, 21. (3) Luke xv. 20. (4) Psalm li.
17.




CHAPTER LIII

That the Grace of God doth not join itself to those who mind earthly
things


“My Son, precious is My grace, it suffereth not itself to be joined
with outward things, nor with earthly consolations. Therefore thou
oughtest to cast away all things which hinder grace, if thou longest to
receive the inpouring thereof. Seek a secret place for thyself, love to
dwell alone with thyself, desire the conversation of no one; but rather
pour out thy devout prayer to God, that thou mayest possess a contrite
mind and a pure conscience. Count the whole world as nought; seek to be
alone with God before all outward things. For thou canst not be alone
with Me, and at the same time be delighted with transitory things. Thou
oughtest to be separated from thy acquaintances and dear friends, and
keep thy mind free from all worldly comfort. So the blessed Apostle
Peter beseecheth, that Christ’s faithful ones bear themselves in this
world as strangers and pilgrims.(1)

2. “Oh how great a confidence shall there be to the dying man whom no
affection to anything detaineth in the world? But to have a heart so
separated from all things, a sickly soul doth not yet comprehend, nor
doth the carnal man know the liberty of the spiritual man. But if
indeed he desire to be spiritually minded, he must renounce both those
who are far off, and those who are near, and to beware of no man more
than himself. If thou perfectly conquer thyself, very easily shalt thou
subdue all things besides. Perfect victory is the triumph over oneself.
For whoso keepeth himself in subjection, in such manner that the
sensual affections obey the reason, and the reason in all things
obeyeth Me, he truly is conqueror of himself, and lord of the world.

3. “If thou desire to climb to this height, thou oughtest to start
bravely, and to lay the axe to the root, to the end that thou mayest
pull up and destroy the hidden inordinate inclination towards thyself,
and towards all selfish and earthly good. From this sin, that a man
loveth himself too inordinately, almost everything hangeth which
needeth to be utterly overcome: when that evil is conquered and put
under foot, there shall be great peace and tranquillity continually.
But because few strive earnestly to die perfectly to themselves, and do
not heartily go forth from themselves, therefore do they remain
entangled in themselves, and cannot be raised in spirit above
themselves. But he who desireth to walk at liberty with Me, must of
necessity mortify all his evil and inordinate affections, and must
cling to no creature with selfish love.”

(1) 1 Peter ii. 11.




CHAPTER LIV

Of the diverse motions of Nature and of Grace


“My Son, pay diligent heed to the motions of Nature and of Grace,
because they move in a very contrary and subtle manner, and are hardly
distinguished save by a spiritual and inwardly enlightened man. All men
indeed seek good, and make pretence of something good in all that they
say or do; and thus under the appearance of good many are deceived.

2. “Nature is deceitful and draweth away, ensnareth, and deceiveth
many, and always hath self for her end; but Grace walketh in simplicity
and turneth away from every appearance of evil, maketh no false
pretences, and doeth all entirely for the sake of God, in whom also she
finally resteth.

3. “Nature is very unwilling to die, and to be pressed down, and to be
overcome, and to be in subjection, and to bear the yoke readily; but
Grace studieth self-mortification, resisteth sensuality, seeketh to be
subdued, longeth to be conquered, and willeth not to use her own
liberty. She loveth to be held by discipline, and not to have authority
over any, but always to live, to remain, to have her being under God,
and for God’s sake is ready to be humbly subject to every ordinance of
man.

4. “Nature laboureth for her own advantage, and considereth what profit
she may gain from another; but Grace considereth more, not what may be
useful and convenient to self, but what may be profitable to the many.

5. “Nature willingly receiveth honour and reverence; but Grace
faithfully ascribeth all honour and glory to God.

6. “Nature feareth confusion and contempt, but Grace rejoiceth to
suffer shame for the name of Jesus.

7. “Nature loveth ease and bodily quiet; Grace cannot be unemployed,
but gladly embraceth labour.

8. “Nature seeketh to possess things curious and attractive, and
abhorreth those which are rough and cheap; Grace is delighted with
things simple and humble, despiseth not those which are rough, nor
refuseth to be clothed with old garments.

9. “Nature hath regard to things temporal, rejoiceth in earthly lucre,
is made sad by loss, vexed by any little injurious word; but Grace
reacheth after things eternal, cleaveth not to those which are
temporal, is not perturbed by losses, nor embittered by any hard words,
because she hath placed her treasure and joy in heaven where nought
perisheth.

10. “Nature is covetous, and receiveth more willingly than she giveth,
loveth things that are personal and private to herself; while Grace is
kind and generous, avoideth selfishness, is contented with a little,
believeth that it is more blessed to give than to receive.

11. “Nature inclineth thee to created things, to thine own flesh, to
vanities and dissipation; but Grace draweth to God and to virtues,
renounceth creatures, fleeth from the world, hateth the desires of the
flesh, restraineth vagaries, blusheth to be seen in public.

12. “Nature is glad to receive some outward solace in which the senses
may have delight; but Grace seeketh to be comforted in God alone, and
to have delight in the chief good above all visible things.

13. “Nature doeth everything for her own gain and profit, can do
nothing as a free favour, but hopeth to attain something as good or
better, or some praise or favour for her benefits; and she loveth that
her own deeds and gifts should be highly valued; but Grace seeketh
nothing temporal, nor requireth any other gift of reward than God
alone; neither longeth she for more of temporal necessities than such
as may suffice for the attaining of eternal life.

14. “Nature rejoiceth in many friends and kinsfolk, she boasteth of
noble place and noble birth, she smileth on the powerful, flattereth
the rich, applaudeth those who are like herself; but Grace loveth even
her enemies, and is not lifted up by the multitude of friends, setteth
no store upon high place or high birth, unless there be greater virtue
therewith; favoureth the poor man more than the rich, hath more
sympathy with the innocent than with the powerful; rejoiceth with the
truthful, not with the liar; always exhorteth the good to strive after
better gifts of grace, and to become by holiness like unto the Son of
God.

15. “Nature quickly complaineth of poverty and of trouble; Grace
beareth want with constancy.

16. “Nature looketh upon all things in reference to herself; striveth
and argueth for self; but Grace bringeth back all things to God from
whom they came at the beginning; ascribeth no good to herself nor
arrogantly presumeth; is not contentious, nor preferreth her own
opinion to others, but in every sense and understanding submitteth
herself to the Eternal wisdom and the Divine judgment.

17. “Nature is eager to know secrets and to hear new things; she loveth
to appear abroad, and to make experience of many things through the
senses; she desireth to be acknowledged and to do those things which
win praise and admiration; but Grace careth not to gather up new or
curious things, because all this springeth from the old corruption,
whereas there is nothing new or lasting upon earth. So she teacheth to
restrain the senses, to shun vain complacency and ostentation, to hide
humbly those things which merit praise and real admiration, and from
everything and in all knowledge to seek after useful fruit, and the
praise and honour of God. She desireth not to receive praise for
herself or her own, but longeth that God be blessed in all His gifts,
who out of unmingled love bestoweth all things.”

18. This Grace is a supernatural light, and a certain special gift of
God, and the proper mark of the elect, and the pledge of eternal
salvation; it exalteth a man from earthly things to love those that are
heavenly; and it maketh the carnal man spiritual. So far therefore as
Nature is utterly pressed down and overcome, so far is greater Grace
bestowed and the inner man is daily created anew by fresh visitations,
after the image of God.




CHAPTER LV

Of the corruption of Nature and the efficacy of Divine Grace


O Lord my God, who hast created me after thine own image and
similitude, grant me this grace, which Thou hast shown to be so great
and so necessary for salvation, that I may conquer my wicked nature,
which draweth me to sin and to perdition. For I feel in my flesh the
law of sin, contradicting the law of my mind, and bringing me into
captivity to the obedience of sensuality in many things; nor can I
resist its passions, unless Thy most holy grace assist me, fervently
poured into my heart.

2. There is need of Thy grace, yea, and of a great measure thereof,
that my nature may be conquered, which hath alway been prone to evil
from my youth. For being fallen through the first man Adam, and
corrupted through sin, the punishment of this stain descended upon all
men; so that Nature itself, which was framed good and right by Thee, is
now used to express the vice and infirmity of corrupted Nature; because
its motion left unto itself draweth men away to evil and to lower
things. For the little power which remaineth is as it were one spark
lying hid in the ashes. This is Natural reason itself, encompassed with
thick clouds, having yet a discernment of good and evil, a distinction
of the true and the false, though it be powerless to fulfil all that it
approveth, and possess not yet the full light of truth, nor
healthfulness of its affections.

3. Hence it is, O my God, that I delight in Thy law after the inward
man,(1) knowing that Thy commandment is holy and just and good;
reproving also all evil, and the sin that is to be avoided: yet with
the flesh I serve the law of sin, whilst I obey sensuality rather than
reason. Hence it is that to will to do good is present with me, but how
to perform it I find not.(2) Hence I ofttimes purpose many good things;
but because grace is lacking to help mine infirmities, I fall back
before a little resistance and fail. Hence it cometh to pass that I
recognize the way of perfectness, and see very clearly what things I
ought to do; but pressed down by the weight of my own corruption, I
rise not to the things which are more perfect.

4. Oh how entirely necessary is Thy grace to me, O Lord, for a good
beginning, for progress, and for bringing to perfection. For without it
I can do nothing, but I can do all things through Thy grace which
strengtheneth me.(3) O truly heavenly grace, without which our own
merits are nought, and no gifts of Nature at all are to be esteemed.
Arts, riches, beauty, strength, wit, eloquence, they all avail nothing
before Thee, O Lord, without Thy grace. For the gifts of Nature belong
to good and evil alike; but the proper gift of the elect is grace—that
is, love—and they who bear the mark thereof are held worthy of
everlasting life. So mighty is this grace, that without it neither the
gift of prophecy nor the working of miracles, nor any speculation,
howsoever lofty, is of any value at all. But neither faith, nor hope,
nor any other virtue is accepted with Thee without love and grace.

5. O most blessed grace that makest the poor in spirit rich in virtues,
and renderest him who is rich in many things humble in spirit, come
Thou, descend upon me, fill me early with Thy consolation, lest my soul
fail through weariness and drought of mind. I beseech thee, O Lord,
that I may find grace in Thy sight, for Thy grace is sufficient for
me,(4) when I obtain not those things which Nature longeth for. If I be
tempted and vexed with many tribulations, I will fear no evil, while
Thy grace remaineth with me. This alone is my strength, this bringeth
me counsel and help. It is more powerful than all enemies, and wiser
than all the wise men in the world.

6. It is the mistress of truth, the teacher of discipline, the light of
the heart, the solace of anxiety, the banisher of sorrow, the deliverer
from fear, the nurse of devotion, the drawer forth of tears. What am I
without it, save a dry tree, a useless branch, worthy to be cast away!
“Let Thy grace, therefore, O Lord, always prevent and follow me, and
make me continually given to all good works, through Jesus Christ, Thy
Son. Amen.”

(1) Romans vii. 12, 22. 25. (2) Romans vii. 18. (3) Philippians iv. 13.
(4) 2 Corinthians xii. 9.




CHAPTER LVI

That we ought to deny ourselves, and to imitate Christ by means of the
Cross


My Son, so far as thou art able to go out of thyself so far shalt thou
be able to enter into Me. As to desire no outward thing worketh
internal peace, so the forsaking of self inwardly joineth unto God. I
will that thou learn perfect self-denial, living in My will without
contradiction or complaint. Follow Me: I am the way, the truth, and the
life.(1) Without the way thou canst not go, without the truth thou
canst not know, without the life thou canst not live. I am the Way
which thou oughtest to follow; the Truth which thou oughtest to
believe; the Life which thou oughtest to hope for. I am the Way
unchangeable; the Truth infallible; the Life everlasting. I am the Way
altogether straight, the Truth supreme, the true Life, the blessed
Life, the uncreated Life. If thou remain in My way thou shalt know the
Truth, and the truth shall make thee free,(2) and thou shalt lay hold
on eternal life.

2. “If thou wilt enter into life, keep the commandments.(3) If thou
wilt know the truth, believe in Me. If thou wilt be perfect, sell all
that thou hast. If thou wilt be My disciple, deny thyself. If thou
wouldst possess the blessed life, despise the life which now is. If
thou wilt be exalted in heaven, humble thyself in the world. If thou
wilt reign with Me, bear the cross with Me; for only the servants of
the cross find the way of blessedness and of true light.”

3. O Lord Jesu, forasmuch as Thy life was straitened and despised by
the world, grant unto me to imitate Thee in despising the world, for
the servant is not greater than his lord, nor the disciple above his
master.(4) Let Thy servant be exercised in Thy life, because there is
my salvation and true holiness. Whatsoever I read or hear besides it,
it refresheth me not, nor giveth me delight.

4. “My son, because thou knowest these things and hast read them all,
blessed shalt thou be if thou doest them. He who hath My commandments
and keepeth them, he it is that loveth Me, and I will love him, and
will manifest Myself to him,(5) and I will make him to sit down with Me
in My Father’s Kingdom.”

5. O Lord Jesu, as Thou hast said and promised, even so let it be unto
me, and grant me to prove worthy. I have received the cross at Thy
hand; I have carried it, and will carry it even unto death, as Thou
hast laid it upon me. Truly the life of a truly devoted servant is a
cross, but it leadeth to paradise. I have begun; I may not return back
nor leave it.

6. Come, my brothers, let us together go forward. Jesus shall be with
us. For Jesus’ sake have we taken up this cross, for Jesus’ sake let us
persevere in the cross. He will be our helper, who was our Captain and
Forerunner. Behold our King entereth in before us, and He will fight
for us. Let us follow bravely, let no man fear terrors; let us be
prepared to die bravely in battle, and let us not so stain our
honour,(6) as to fly from the cross.

(1) John xiv. 6. (2) John viii. 32. (3) Matthew xix. 17, 21. (4)
Matthew x. 24. (5) John xiv. 21. (6) 1 Mac. ix. 10.




CHAPTER LVII

That a man must not be too much cast down when he falleth into some
faults


“My Son, patience and humility in adversities are more pleasing to Me
than much comfort and devotion in prosperity. Why doth a little thing
spoken against thee make thee sad? If it had been more, thou still
oughtest not to be moved. But now suffer it to go by; it is not the
first, it is not new, and it will not be the last, if thou live long.
Thou art brave enough, so long as no adversity meeteth thee. Thou
givest good counsel also, and knowest how to strengthen others with thy
words; but when tribulation suddenly knocketh at thine own door, thy
counsel and strength fail. Consider thy great frailty, which thou dost
so often experience in trifling matters nevertheless, for thy soul’s
health these things are done when they and such like happen unto thee.

2. “Put them away from thy heart as well as thou canst, and if
tribulation hath touched thee, yet let it not cast thee down nor
entangle thee long. At the least, bear patiently, if thou canst not
joyfully. And although thou be very unwilling to hear it, and feel
indignation, yet check thyself, and suffer no unadvised word to come
forth from thy lips, whereby the little ones may be offended. Soon the
storm which hath been raised shall be stilled, and inward grief shall
be sweetened by returning grace. I yet live, saith the Lord, ready to
help thee, and to give thee more than wonted consolation if thou put
thy trust in Me, and call devoutly upon Me.

3. “Be thou more calm of spirit, and gird thyself for greater
endurance. All is not frustrated, though thou find thyself very often
afflicted or grievously tempted. Thou art man, not God; thou art flesh,
not an angel. How shouldst thou be able to remain alway in the same
state of virtue, when an angel in heaven fell, and the first man in
paradise? I am He who lifteth up the mourners to deliverance, and those
who know their own infirmity I raise up to my own nature.”

4. O Lord, blessed be Thy word, sweeter to my mouth than honey and the
honeycomb. What should I do in my so great tribulations and anxieties,
unless Thou didst comfort me with Thy holy words? If only I may attain
unto the haven of salvation, what matter is it what things or how many
I suffer? Give me a good end, give me a happy passage out of this
world. Remember me, O my God, and lead me by the right way unto Thy
Kingdom. Amen.




CHAPTER LVIII

Of deeper matters, and God’s hidden judgments which are not to be
inquired into


“My Son, beware thou dispute not of high matters and of the hidden
judgments of God; why this man is thus left, and that man is taken into
so great favour; why also this man is so greatly afflicted, and that so
highly exalted. These things pass all man’s power of judging, neither
may any reasoning or disputation have power to search out the divine
judgments. When therefore the enemy suggesteth these things to thee, or
when any curious people ask such questions, answer with that word of
the Prophet, _Just art Thou, O Lord, and true is Thy judgment_,(1) and
with this, _The judgments of the Lord are true, and righteous
altogether_.(2) My judgments are to be feared, not to be disputed on,
because they are incomprehensible to human understanding.

2. “And be not given to inquire or dispute about the merits of the
Saints, which is holier than another, or which is the greater in the
Kingdom of Heaven. Such questions often beget useless strifes and
contentions: they also nourish pride and vain glory, whence envyings
and dissensions arise, while one man arrogantly endeavoureth to exalt
one Saint and another another. But to wish to know and search out such
things bringeth no fruit, but it rather displeaseth the Saints; for I
am not _the God of confusion but of peace;_(3) which peace consisteth
more in true humility than in self-exaltation.

3. “Some are drawn by zeal of love to greater affection to these Saints
or those; but this is human affection rather than divine. I am He Who
made all the Saints: I gave them grace, I brought them glory; I know
the merits of every one; _I prevented them with the blessings of My
goodness_.(4) I foreknew my beloved ones from everlasting, _I chose
them out of the world;_(5) they did not choose Me. I called them by My
grace, drew them by My mercy, led them on through sundry temptations. I
poured mighty consolations upon them, I gave them perseverance, I
crowned their patience.

4. “I acknowledge the first and the last; I embrace all with
inestimable love. I am to be praised in all My Saints; I am to be
blessed above all things, and to be honoured in every one whom I have
so gloriously exalted and predestined, without any preceding merits of
their own. He therefore that shall despise one of the least of these My
people, honoureth not the great; because I made both small and
great.(6) And he who speaketh against any of My Saints speaketh against
Me, and against all others in the Kingdom of Heaven.”

 They are all one through the bond of charity; they think the same
 thing, will the same thing, and all are united in love one to another.

5. “But yet (which is far better) they love Me above themselves and
their own merits. For being caught up above themselves, and drawn
beyond self-love, they go all straightforward to the love of Me, and
they rest in Me in perfect enjoyment. There is nothing which can turn
them away or press them down; for being full of Eternal Truth, they
burn with the fire of inextinguishable charity. Therefore let all
carnal and natural men hold their peace concerning the state of the
Saints, for they know nothing save to love their own personal
enjoyment. They take away and add according to their own inclination,
not as it pleaseth the Eternal Truth.

6. “In many men this is ignorance, chiefly is it so in those who, being
little enlightened, rarely learn to love any one with perfect spiritual
love. They are still much drawn by natural affection and human
friendship to these or to those: and as they reckon of themselves in
lower matters, so also do they frame imaginations of things heavenly.
But there is an immeasurable difference between those things which they
imperfectly imagine, and these things which enlightened men behold
through supernatural revelation.

7. “Take heed, therefore, My son, that thou treat not curiously those
things which surpass thy knowledge, but rather make this thy business
and give attention to it, namely, that thou seek to be found, even
though it be the least, in the Kingdom of God. And even if any one
should know who were holier than others, or who were held greatest in
the Kingdom of Heaven; what should that knowledge profit him, unless
through this knowledge he should humble himself before Me, and should
rise up to give greater praise unto My name? He who considereth how
great are his own sins, how small his virtues, and how far he is
removed from the perfection of the Saints, doeth far more acceptably in
the sight of God, than he who disputeth about their greatness or
littleness.

8. “They are altogether well content, if men would learn to be content,
and to refrain from vain babbling. They glory not of their own merits,
seeing they ascribe no good unto themselves, but all unto Me, seeing
that I of my infinite charity have given them all things. They are
filled with so great love of the Divinity, and with such overflowing
joy, that no glory is lacking to them, neither can any felicity be
lacking. All the Saints, the higher they are exalted in glory, the
humbler are they in themselves, and the nearer and dearer are they unto
Me. And so thou hast it written that they cast their crowns before God
and fell on their faces before the Lamb, and worshipped Him that liveth
for ever and ever.(7)

9. “Many ask who is greatest in the Kingdom of Heaven, who know not
whether they shall be worthy to be counted among the least. It is a
great thing to be even the least in Heaven, where all are great,
because all shall be called, and shall be, the sons of God. _A little
one shall become a thousand, but the sinner being an hundred years old
shall be accursed_. For when the disciples asked _who should be the
greatest in the Kingdom of Heaven_, they received no other answer than
this, _Except ye be converted and become as little children, ye shall
not enter into the Kingdom of Heaven. But whosoever shall humble
himself as this little child, the same shall be greatest in the Kingdom
of Heaven_.”(8)

10. Woe unto them who disdain to humble themselves willingly with the
little children; for the low gate of the kingdom of Heaven will not
suffer them to enter in. Woe also to them who are rich, who have their
consolation here;(9) because whilst the poor enter into the kingdom of
God, they shall stand lamenting without. Rejoice ye humble, and exult
ye poor, for yours is the kingdom of God if only ye walk in the truth.

(1) Psalm cxix. 137. (2) Psalm xix. 9. (3) 1 Corinthians xiv. 33. (4)
Psalm xxi. 3. (5) John xv. 19. (6) Wisd. vi. 8. (7) Revelation iv. 10;
v. 14. (8) Matthew xviii. 3. (9) Luke vi. 24.




CHAPTER LIX

That all hope and trust is to be fixed in God alone


O Lord, what is my trust which I have in this life, or what is my
greatest comfort of all the things which are seen under Heaven? Is it
not Thou, O Lord my God, whose mercies are without number? Where hath
it been well with me without Thee? Or when could it be evil whilst Thou
wert near? I had rather be poor for Thy sake, than rich without Thee. I
choose rather to be a pilgrim upon the earth with Thee than without
Thee to possess heaven. Where Thou art, there is heaven; and where Thou
are not, behold there death and hell. Thou art all my desire, and
therefore must I groan and cry and earnestly pray after Thee. In short
I can confide fully in none to give me ready help in necessities, save
in Thee alone, O my God. Thou art my hope, Thou art my trust, Thou art
my Comforter, and most faithful in all things.

2. _All men seek their own;_(1) Thou settest forward only my salvation
and my profit, and turnest all things unto my good. Even though Thou
dost expose me to divers temptations and adversities, Thou ordainest
all this unto my advantage, for Thou are wont to prove Thy beloved ones
in a thousand ways. In which proving Thou oughtest no less to be loved
and praised, than if Thou wert filling me full of heavenly
consolations.

3. In Thee, therefore, O Lord God, I put all my hope and my refuge, on
Thee I lay all my tribulation and anguish; because I find all to be
weak and unstable whatsoever I behold out of Thee. For many friends
shall not profit, nor strong helpers be able to succour, nor prudent
counsellors to give a useful answer, nor the books of the learned to
console, nor any precious substance to deliver, nor any secret and
beautiful place to give shelter, if Thou Thyself do not assist, help,
strengthen, comfort, instruct, keep in safety.

4. For all things which seem to belong to the attainment of peace and
felicity are nothing when Thou art absent, and bring no felicity at all
in reality. Therefore art Thou the end of all good, and the fulness of
Life, and the soul of eloquence; and to hope in Thee above all things
is the strongest solace of Thy servants. _Mine eyes look unto Thee_,(2)
in Thee is my trust, O my God, Father of mercies.

5. Bless and sanctify my soul with heavenly blessing that it may become
Thy holy habitation, and the seat of Thy eternal glory; and let nothing
be found in the Temple of Thy divinity which may offend the eyes of Thy
majesty. According to the greatness of Thy goodness and the multitude
of Thy mercies look upon me, and hear the prayer of Thy poor servant,
far exiled from Thee in the land of the shadow of death. Protect and
preserve the soul of Thy least servant amid so many dangers of
corruptible life, and by Thy grace accompanying me, direct it by the
way of peace unto its home of perpetual light. Amen.

(1) Philippians ii. 21 (2) Psalm cxli. 8.




THE FOURTH BOOK
OF THE SACRAMENT OF THE ALTAR


A devout exhortation to the Holy Communion


The Voice of Christ


Come unto Me, all ye that labour and are heavy laden, and I will
refresh you,(1) saith the Lord. The bread that I will give is My flesh
which I give for the life of the world.(2) Take, eat: this is My Body,
which is given for you; this do in remembrance of Me.(3) He that eateth
My flesh and drinketh My blood dwelleth in Me and I in him. The words
that I speak unto you, they are spirit, and they are life.(4)

(1) Matthew xi. 28 (2) John vi. 51. (3) Matthew xxvi. 26; Luke xxii.
19. (4) John vi. 51, 63.




CHAPTER I

With how great reverence Christ must be received


The Voice of the Disciple


These are Thy words, O Christ, Eternal Truth; though not uttered at one
time nor written together in one place of Scripture. Because therefore
they are Thy words and true, I must gratefully and faithfully receive
them all. They are Thine, and Thou hast uttered them; and they are mine
also, because Thou didst speak them for my salvation. Gladly I receive
them from Thy mouth, that they may be more deeply implanted in my
heart. Words of such great grace arouse me, for they are full of
sweetness and love; but my own sins terrify me, and my impure
conscience driveth me away from receiving so great mysteries. The
sweetness of Thy words encourageth me, but the multitude of my faults
presseth me down.

2. Thou commandest that I draw near to Thee with firm confidence, if I
would have part with Thee, and that I receive the food of immortality,
if I desire to obtain eternal life and glory. Come unto Me, sayest
Thou, all that labour and are heavy laden, and I will refresh you. Oh,
sweet and lovely word in the ear of the sinner, that Thou, O Lord my
God, dost invite the poor and needy to the Communion of Thy most holy
body and blood. But who am I, O Lord, that I should presume to approach
unto Thee? Behold the heaven of heavens cannot contain Thee, and yet
Thou sayest, Come ye all unto Me.

3. What meaneth this most gracious condescension, this most lovely
invitation? How shall I dare to come, who know no good thing of myself,
whence I might be able to presume? How shall I bring Thee within my
house, seeing that I so often have sinned in Thy most loving sight?
Angels and Archangels stand in awe of Thee, the Saints and just men
fear Thee, and Thou sayest, Come unto Me! Except Thou, Lord, hadst said
it, who should believe it true? And except Thou hadst commanded, who
should attempt to draw near?

4. Behold, Noah, that just man, laboured for a hundred years in
building the ark, that he might be saved with the few; and I, how shall
I be able in one hour to prepare myself to receive the Builder of the
world with reverence? Moses, Thy servant, Thy great and especial
friend, made an ark of incorruptible wood, which also he covered with
purest gold, that he might lay up in it the tables of the law, and I, a
corruptible creature, shall I dare thus easily to receive Thee, the
Maker of the Law and the Giver of life? Solomon, the wisest of the
kings of Israel, was seven years building his magnificent temple to the
praise of Thy Name, and for eight days celebrated the feast of its
dedication, offered a thousand peace offerings, and solemnly brought up
the Ark of the Covenant to the place prepared for it, with the sound of
trumpets and great joy, and I, unhappy and poorest of mankind, how
shall I bring Thee into my house, who scarce know how to spend half an
hour in devotion? And oh that it were even one half hour worthily
spent!

5. O my God, how earnestly these holy men strove to please Thee! And
alas! how little and trifling is that which I do! how short a time do I
spend, when I am disposing myself to Communion. Rarely altogether
collected, most rarely cleansed from all distraction. And surely in the
saving presence of Thy Godhead no unmeet thought ought to intrude, nor
should any creature take possession of me, because it is not an Angel
but the Lord of the Angels, that I am about to receive as my Guest.

6. Yet there is a vast difference between the Ark of the Covenant with
its relics, and Thy most pure Body with its ineffable virtues, between
those sacrifices of the law, which were figures of things to come, and
the true sacrifice of Thy Body, the completion of all the ancient
sacrifices.

7. Wherefore then do I not yearn more ardently after Thy adorable
presence? Why do I not prepare myself with greater solicitude to
receive Thy holy things, when those holy Patriarchs and Prophets of
old, kings also and princes, with the whole people, manifested so great
affection of devotion towards Thy Divine Service?

8. The most devout king David danced with all his might before the Ark
of God, calling to mind the benefits granted to his forefathers in days
past; he fashioned musical instruments of various sorts, put forth
Psalms, and appointed them to be sung with joy, played also himself
ofttimes on the harp, being inspired with the grace of the Holy Ghost;
he taught the people of Israel to praise God with the whole heart, and
with unity of voice to bless and praise Him every day. If so great
devotion was then exercised, and celebration of divine praise was
carried on before the Ark of the Testimony, how great reverence and
devotion ought now to be shown by me and all Christian people at the
ministering of the Sacrament, at receiving the most precious Body and
Blood of Christ.

9. Many run to diverse places to visit the memorials of departed
Saints, and rejoice to hear of their deeds and to look upon the
beautiful buildings of their shrines. And behold, Thou art present here
with me, O my God, Saint of Saints, Creator of men and Lord of the
Angels. Often in looking at those memorials men are moved by curiosity
and novelty, and very little fruit of amendment is borne away,
especially when there is so much careless trifling and so little true
contrition. But here in the Sacrament of the Altar, Thou art present
altogether, My God, the Man Christ Jesus; where also abundant fruit of
eternal life is given to every one soever that receiveth Thee worthily
and devoutly. But to this no levity draweth, no curiosity, nor
sensuality, only steadfast faith, devout hope, and sincere charity.

10. O God, invisible Creator of the world, how wondrously dost Thou
work with us, how sweetly and graciously Thou dealest with Thine elect,
to whom Thou offerest Thyself to be received in this Sacrament! For
this surpasseth all understanding, this specially draweth the hearts of
the devout and enkindleth their affections. For even thy true faithful
ones themselves, who order their whole life to amendment, oftentimes
gain from this most excellent Sacrament great grace of devotion and
love of virtue.

11. Oh admirable and hidden grace of the Sacrament, which only Christ’s
faithful ones know, but the faithless and those who serve sin cannot
experience! In this Sacrament is conferred spiritual grace, and lost
virtue is regained in the soul, and the beauty which was disfigured by
sin returneth again. So great sometimes is this grace that out of the
fulness of devotion given, not only the mind but also the weak body
feeleth that more strength is supplied unto it.

12. But greatly must we mourn and lament over our lukewarmness and
negligence, that we are not drawn by greater affection to become
partakers of Christ, in whom all the hope and the merit of those that
are to be saved consist. For He Himself is our sanctification and
redemption.(1) He is the consolation of pilgrims and the eternal
fruition of the Saints. Therefore it is grievously to be lamented that
many so little consider this health-giving mystery, which maketh heaven
glad and preserveth the whole world. Alas for the blindness and
hardness of man’s heart, that he considereth not more this unspeakable
gift, and even slippeth down through the daily use, into carelessness.

13. For if this most holy Sacrament were celebrated in one place only,
and were consecrated only by one priest in the whole world, with what
great desire thinkest thou, would men be affected towards that place
and towards such a priest of God, that they might behold the divine
mysteries celebrated? But now are many men made priests and in many
places the Sacrament is celebrated, that the grace and love of God
towards men might the more appear, the more widely the Holy Communion
is spread abroad over all the world. Thanks be unto Thee, O good Jesus,
Eternal Shepherd, who hast vouchsafed to refresh us, poor and exiled
ones, with Thy precious Body and Blood, and to invite us to partake
these holy mysteries by the invitation from Thine own mouth, saying,
Come unto Me, ye who labour and are heavy laden, and I will refresh
you.

(1) 1 Corinthians i. 30.




CHAPTER II

That the greatness and charity of God is shown to men in the Sacrament


The Voice of the Disciple


Trusting in Thy goodness and great mercy, O Lord, I draw near, the sick
to the Healer, the hungering and thirsting to the Fountain of life, the
poverty-stricken to the King of heaven, the servant to the Lord, the
creature to the Creator, the desolate to my own gentle Comforter. But
whence is this unto me, that Thou comest unto me? Who am I that Thou
shouldest offer me Thyself? How doth a sinner dare to appear before
Thee? And how dost thou vouchsafe to come to the sinner? Thou knowest
Thy servant, and Thou knowest that he hath in him no good thing for
which Thou shouldest grant him this grace. I confess therefore mine own
vileness, I acknowledge Thy goodness, I praise Thy tenderness, and I
give Thee thanks for Thine exceeding great love. For Thou doest this
for Thine own sake, not for my merits, that Thy goodness may be more
manifest unto me, Thy charity more abundantly poured out upon me, and
Thy humility more perfectly commended unto me. Therefore because this
pleaseth Thee and Thou hast commanded that thus it shall be, Thy
condescension pleaseth me also; and oh that mine iniquity hinder it
not.

2. O most sweet and tender Jesus, what reverence, what giving of thanks
is due to Thee with perpetual praise for the receiving of Thy sacred
Body and Blood, the dignity whereof no man is found able to express.
But what shall I think upon in this Communion in approaching my Lord,
whom I am not able worthily to honour, and nevertheless whom I long
devoutly to receive? What shall be better and more healthful meditation
for me, than utter humiliation of myself before Thee, and exaltation of
Thine infinite goodness towards me? I praise Thee, O my God, and exalt
Thee for evermore. I despise myself, and cast myself down before Thee
into the deep of my vileness.

3. Behold, Thou art the Saint of saints and I the refuse of sinners;
behold, Thou stoopest unto me who am not worthy to look upon Thee;
behold, Thou comest unto me, Thou willest to be with me, Thou invitest
me to Thy feast. Thou willest to give me the heavenly food and bread of
angels to eat; none other, in truth, than Thyself, The living bread,
which didst descend from heaven; and givest life to the world.(1)

4. Behold, whence this love proceedeth! what manner of condescension
shineth forth herein. What great giving of thanks and praise is due
unto Thee for these benefits! Oh how salutary and profitable Thy
purpose when Thou didst ordain this! How sweet and pleasant the feast
when Thou didst give Thyself for food! Oh how admirable is thy working,
O Lord, how mighty Thy power, how unspeakable Thy truth! For Thou didst
speak the word, and all things were made; and this is done which Thou
hast commanded.

5. A thing wonderful, and worthy of faith, and surpassing all the
understanding of man, that Thou, O Lord my God, very God and very man,
givest Thyself altogether to us in a little bread and wine, and art so
our inexhaustible food. Thou, O Lord of all, who hast need of nothing,
hast willed to dwell in us through Thy Sacrament. Preserve my heart and
my body undefiled, that with a joyful and pure conscience I may be able
very often to [celebrate, and](2) receive to my perpetual health. Thy
mysteries, which Thou hast consecrated and instituted both for Thine
own honour, and for a perpetual memorial.

6. Rejoice, O my soul, and give thanks unto God for so great a gift and
precious consolation, left unto thee in this vale of tears. For so oft
as thou callest this mystery to mind and receivest the body of Christ,
so often dost thou celebrate the work of thy redemption, and art made
partaker of all the merits of Christ. For the charity of Christ never
groweth less, and the greatness of His propitiation is never exhausted.
Therefore, by continual renewal of thy spirit, thou oughtest to dispose
thyself hereunto and to weigh the great mystery of salvation with
attentive consideration. So great, new, and joyful ought it to appear
to thee when thou comest to communion, as if on this self-same day
Christ for the first time were descending into the Virgin’s womb and
becoming man, or hanging on the cross, suffering and dying for the
salvation of mankind.

(1) John vi. 51. (2) The words in brackets are only suitable for a
priest.




CHAPTER III

That it is profitable to Communicate often


The Voice of the Disciple


Behold I come unto Thee, O Lord, that I may be blessed through Thy
gift, and be made joyful in Thy holy feast which Thou, O God, of Thy
goodness hast prepared for the poor.(1) Behold in Thee is all that I
can and ought to desire, Thou art my salvation and redemption, my hope
and strength, my honour and glory. Therefore rejoice the soul of Thy
servant this day, for unto Thee, O Lord Jesus, do I lift up my soul.(2)
I long now to receive Thee devoutly and reverently, I desire to bring
Thee into my house, so that with Zacchaeus I may be counted worthy to
be blessed by Thee and numbered among the children of Abraham. My soul
hath an earnest desire for Thy Body, my heart longeth to be united with
Thee.

2. Give me Thyself and it sufficeth, for besides Thee no consolation
availeth. Without Thee I cannot be, and without Thy visitation I have
no power to live. And therefore I must needs draw nigh unto Thee often,
and receive Thee for the healing of my soul, lest haply I faint by the
way if I be deprived of heavenly food. For so Thou, most merciful
Jesus, preaching to the people and healing many sick, didst once say, I
will not send them away fasting to their own homes, lest they faint by
the way.(3) Deal therefore now to me in like manner, for Thou left
Thyself for the consolation of the faithful in the Sacrament. For Thou
art the sweet refreshment of the soul, and he who shall eat Thee
worthily shall be partaker and inheritor of the eternal glory.
Necessary indeed it is for me, who so often slide backwards and sin, so
quickly wax cold and faint, to renew, cleanse, enkindle myself by
frequent prayers and penitences and receiving of Thy sacred Body and
Blood lest haply by too long abstinence, I fall short of my holy
resolutions.

3. For the imaginations of man’s heart are evil from his youth,(4) and
except divine medicine succour him, man slideth away continually unto
the worse. The Holy Communion therefore draweth us back from evil, and
strengtheneth us for good. For if I now be so negligent and lukewarm
when I communicate [or celebrate], how should it be with me, if I
receive not this medicine, and sought not so great a help? [And though
I am not every day fit nor well prepared to celebrate, I will
nevertheless give diligent heed at due season, to receive the divine
mysteries, and to become partaker of so great grace]. For this is the
one principal consolation of a faithful soul, so long as it is absent
from Thee in mortal body, that being continually mindful of its God, it
receiveth its Beloved with devout spirit.

4. Oh wonderful condescension of Thy pity surrounding us, that Thou, O
Lord God, Creator and Quickener of all spirits, deignest to come unto a
soul so poor and weak, and to appease its hunger with Thy whole Deity
and Humanity. Oh happy mind and blessed soul, to which is granted
devoutly to receive Thee its Lord God, and in so receiving Thee to be
filled with all spiritual joy! Oh how great a Lord doth it entertain,
how beloved a Guest doth it bring in, how delightful a Companion doth
it receive, how faithful a Friend doth it welcome, how beautiful and
exalted a Spouse, above every other Beloved, doth it embrace, One to be
loved above all things that can be desired! Oh my most sweet Beloved,
let heaven and earth and all the glory of them, be silent in Thy
presence; seeing whatsoever praise and beauty they have it is of Thy
gracious bounty; and they shall never reach unto the loveliness of Thy
Name, Whose Wisdom is infinite.(5)

(1) Psalm lxviii. 10. (2) Psalm lxxxvi. 4. (3) Matthew xv. 32. (4)
Genesis viii. 21. (5) Psalm cxlvii. 5.




CHAPTER IV

That many good gifts are bestowed upon those who Communicate devoutly


The Voice of the Disciple


O Lord my God, prevent Thou Thy servant with the blessings of Thy
sweetness, that I may be enabled to draw near worthily and devoutly to
Thy glorious Sacrament. Awaken my heart towards Thee, and deliver me
from heavy slumber. Visit me with Thy salvation that I may in spirit
taste Thy sweetness, which plentifully lieth hid in this Sacrament as
in a fountain. Lighten also mine eyes to behold this so great mystery,
and strengthen me that I may believe it with undoubting faith. For it
is Thy word, not human power; it is Thy holy institution, not the
invention of man. For no man is found fit in himself to receive and to
understand these things, which transcend even the wisdom of the Angels.
What portion then shall I, unworthy sinner, who am but dust and ashes,
be able to search into and comprehend of so deep a Sacrament?

2. O Lord, in the simplicity of my heart, in good and firm faith, and
according to Thy will, I draw nigh unto Thee with hope and reverence,
and truly believe that Thou art here present in the Sacrament, God and
man. Thou willest therefore that I receive Thee and unite myself to
Thee in charity. Wherefore I beseech Thy mercy, and implore Thee to
give me Thy special grace, to this end, that I may be wholly dissolved
and overflow with love towards Thee, and no more suffer any other
consolation to enter into me. For this most high and most glorious
Sacrament is the health of the soul and the body, the medicine of all
spiritual sickness, whereby I am healed of my sins, my passions are
bridled, temptations are conquered or weakened, more grace is poured
into me, virtue begun is increased, faith is made firm, hope is
strengthened, and charity is enkindled and enlarged.

3. For in this Sacrament Thou hast bestowed many good things and still
bestowest them continually on Thine elect who communicate devoutly, O
my God, Lifter up of my soul, Repairer of human infirmity, and Giver of
all inward consolation. For Thou pourest into them much consolation
against all sorts of tribulation, and out of the deep of their own
misery Thou liftest them up to the hope of Thy protection, and with
ever new grace, dost inwardly refresh and enlighten them; so that they
who felt themselves to be anxious and without affection before
Communion, afterwards being refreshed with heavenly food and drink,
find themselves changed for the better. And even in such wise Thou
dealest severally with Thine elect, that they may truly acknowledge and
clearly make proof that they have nothing whatsoever of their own, and
what goodness and grace come to them from Thee; because being in
themselves cold, hard of heart, indevout, through Thee they become
fervent, zealous, and devout. For who is there coming humbly to the
fountain of sweetness, carrieth not away thence at the least some
little of that sweetness? Or who standing by a large fire, feeleth not
from thence a little of its heat? And Thou art ever a full and
overflowing fountain, a fire continually burning, and never going out.

4. Wherefore if it is not suffered to me to draw from the fulness of
the fountain, nor to drink unto satisfying, yet will I set my lips to
the mouth of the heavenly conduit, that at least I may receive a small
drop to quench my thirst, that I dry not up within my heart. And if I
am not yet able to be altogether heavenly and so enkindled as the
Cherubim and Seraphim, yet will I endeavour to give myself unto
devotion, and to prepare my heart, that I may gain if it be but a
little flame of the divine fire, through the humble receiving of the
life-giving Sacrament. But whatsoever is wanting unto me, O merciful
Jesus, Most Holy Saviour, do Thou of Thy kindness and grace supply, who
hast vouchsafed to call all unto Thee, saying, Come unto me, all ye
that are weary and heavy laden, and I will refresh you.

5. I indeed labour in the sweat of my face, I am tormented with sorrow
of heart, I am burdened with sins, I am disquieted with temptations, I
am entangled and oppressed with many passions, and there is none to
help me, there is none to deliver and ease me, but Thou, O Lord God, my
Saviour, to whom I commit myself and all things that are mine, that
Thou mayest preserve me and lead me unto life eternal.

 Receive me unto the praise and glory of Thy name, who hast prepared
 Thy Body and Blood to be my meat and drink. Grant, O Lord God my
 Saviour, that with coming often to Thy mysteries the zeal of my
 devotion may increase.




CHAPTER V

Of the dignity of this Sacrament, and of the office of the priest


The Voice of the Beloved


If thou hadst angelic purity and the holiness of holy John the Baptist,
thou wouldest not be worthy to receive or to minister this Sacrament.
For this is not deserved by merit of man that a man should consecrate
and minister the Sacrament of Christ, and take for food the bread of
Angels. Vast is the mystery, and great is the dignity of the priests,
to whom is given what is not granted to Angels. For priests only,
rightly ordained in the church, have the power of consecrating and
celebrating the Body of Christ. The priest indeed is the minister of
God, using the Word of God by God’s command and institution;
nevertheless God is there the principal Author and invisible Worker,
that to whom all that He willeth is subject, and all He commandeth is
obedient.

2. Therefore thou must believe God Almighty in this most excellent
Sacrament, more than thine own sense or any visible sign at all. And
therefore with fear and reverence is this work to be approached. Take
heed therefore and see what it is of which the ministry is committed to
thee by the laying on of the Bishop’s hand. Behold thou art made a
priest and art consecrated to celebrate. See now that thou do it before
God faithfully and devoutly at due time, and shew thyself without
blame. Thou hast not lightened thy burden, but art now bound with a
straiter bond of discipline, and art pledged to a higher degree of
holiness. A priest ought to be adorned with all virtues and to afford
to others an example of good life. His conversation must not be with
the popular and common ways of men, but with Angels in Heaven or with
perfect men on earth.

3. A priest clad in holy garments taketh Christ’s place that he may
pray unto God with all supplication and humility for himself and for
the whole people. He must always remember the Passion of Christ. He
must diligently look upon Christ’s footsteps and fervently endeavour
himself to follow them. He must bear meekly for God whatsoever ills are
brought upon him by others. He must mourn for his own sins, and for the
sins committed by others, and may not grow careless of prayer and holy
oblation, until he prevail to obtain grace and mercy. When the priest
celebrateth, he honoureth God, giveth joy to the Angels, buildeth up
the Church, helpeth the living, hath communion with the departed, and
maketh himself a partaker of all good things.




CHAPTER VI

An inquiry concerning preparation for Communion


The Voice of the Disciple


When I consider Thy dignity, O Lord, and mine own vileness, I tremble
very exceedingly, and am confounded within myself. For if I approach
not, I fly from life; and if I intrude myself unworthily, I run into
Thy displeasure. What then shall I do, O my God, Thou helper and
Counsellor in necessities.

2. Teach Thou me the right way; propound unto me some short exercise
befitting Holy Communion. For it is profitable to know how I ought to
prepare my heart devoutly and reverently for Thee, to the intent that I
may receive Thy Sacrament to my soul’s health [or it may be also for
the celebrating this so great and divine mystery].




CHAPTER VII

Of the examination of conscience, and purpose of amendment


The Voice of the Beloved


Above all things the priest of God must draw nigh, with all humility of
heart and supplicating reverence, with full faith and pious desire for
the honour of God, to celebrate, minister, and receive this Sacrament.
Diligently examine thy conscience and with all thy might with true
contrition and humble confession cleanse and purify it, so that thou
mayest feel no burden, nor know anything which bringeth thee remorse
and impedeth thy free approach. Have displeasure against all thy sins
in general, and specially sorrow and mourn because of thy daily
transgressions. And if thou have time, confess unto God in the secret
of thine heart, all miseries of thine own passion.

2. Lament grievously and be sorry, because thou art still so carnal and
worldly, so unmortified from thy passions, so full of the motion of
concupiscence, so unguarded in thine outward senses, so often entangled
in many vain fancies, so much inclined to outward things, so negligent
of internal; so ready to laughter and dissoluteness, so unready to
weeping and contrition; so prone to ease and indulgence of the flesh,
so dull to zeal and fervour; so curious to hear novelties and behold
beauties, so loth to embrace things humble and despised; so desirous to
have many things, so grudging in giving, so close in keeping; so
inconsiderate in speaking, so reluctant to keep silence; so disorderly
in manners, so inconsiderate in actions; so eager after food, so deaf
towards the Word of God; so eager after rest, so slow to labour; so
watchful after tales, so sleepy towards holy watchings; so eager for
the end of them, so wandering in attention to them; so negligent in
observing the hours of prayer, so lukewarm in celebrating, so
unfruitful in communicating; so quickly distracted, so seldom quite
collected with thyself; so quickly moved to anger, so ready for
displeasure at others; so prone to judging, so severe at reproving; so
joyful in prosperity, so weak in adversity; so often making many good
resolutions and bringing them to so little effect.

3. When thou hast confessed and bewailed these and thy other
shortcomings, with sorrow and sore displeasure at thine own infirmity,
make then a firm resolution of continual amendment of life and of
progress in all that is good. Then moreover with full resignation and
entire will offer thyself to the honour of My name on the altar of
thine heart as a perpetual whole burnt-offering, even by faithfully
presenting thy body and soul unto Me, to the end that thou mayest so be
accounted worthy to draw near to offer this sacrifice of praise and
thanksgiving to God, and to receive the Sacrament of My Body and Blood
to thy soul’s health. For there is no oblation worthier, no
satisfaction greater for the destroying of sin, than that a man offer
himself to God purely and entirely with the oblation of the Body and
Blood of Christ in the Holy Communion. If a man shall have done what in
him lieth, and shall repent him truly, then how often soever he shall
draw nigh unto Me for pardon and grace, As I live, saith the Lord, I
have no pleasure in the death of a sinner, but rather that he should be
converted, and live. All his transgressions that he hath committed,
they shall not be mentioned unto him.(1)

(1) Ezekiel xviii. 22, 23.




CHAPTER VIII

Of the oblation of Christ upon the cross, and of resignation of self


The Voice of the Beloved


As I of my own will offered myself unto God the Father on the Cross for
thy sins with outstretched hands and naked body, so that nothing
remained in Me that did not become altogether a sacrifice for the
Divine propitiation; so also oughtest thou every day to offer thyself
willingly unto Me for a pure and holy oblation with all thy strength
and affections, even to the utmost powers of thine heart. What more do
I require of thee than thou study to resign thyself altogether unto Me?
Whatsoever thou givest besides thyself, I nothing care for, for I ask
not thy gift, but thee.

2. As it would not be sufficient for thee if thou hadst all things
except Me, even so whatsoever thou shalt give Me, if thou give Me not
thyself, it cannot please Me. Offer thyself to Me, and give thyself
altogether for God, so shall thy offering be accepted. Behold I offered
Myself altogether to the Father for thee, I give also My whole body and
blood for food, that thou mightest remain altogether Mine and I thine.
But if thou stand in thyself, and offer not thyself freely to My will,
thy offering is not perfect, neither shall the union betwixt us be
complete. Therefore ought the freewill offering of thyself into the
hands of God to go before all thy works, if thou wilt attain liberty
and grace. For this is the cause that so few are inwardly enlightened
and made free, that they know not how to deny themselves entirely. My
word standeth sure, Except a man forsake all, he cannot be My
disciple.(1) Thou therefore, if thou wilt be My disciple, offer thyself
to Me with all thy affections.

(1) Luke xiv. 33.




CHAPTER IX

That we ought to offer ourselves and all that is ours to God, and to
pray for all


The Voice of the Disciple


Lord, all that is in the heaven and in the earth is Thine.(1) I desire
to offer myself up unto thee as a freewill offering, and to continue
Thine for ever. Lord, in the uprightness of mine heart I willingly
offer(2) myself to Thee to-day to be Thy servant for ever, in humble
submission and for a sacrifice of perpetual praise. Receive me with
this holy Communion of Thy precious Body, which I celebrate before Thee
this day in the presence of the Angels invisibly surrounding, that it
may be for the salvation of me and of all Thy people.

2. Lord, I lay before Thee at this celebration all my sins and offences
which I have committed before Thee and Thy holy Angels, from the day
whereon I was first able to sin even unto this hour; that Thou mayest
consume and burn them every one with the fire of Thy charity, and
mayest do away all the stains of my sins, and cleanse my conscience
from all offence, and restore me to Thy favour which by sinning I have
lost, fully forgiving me all, and mercifully admitting me to the kiss
of peace.

3. What can I do concerning my sins, save humbly to confess and lament
them and unceasingly to beseech Thy propitiation? I beseech Thee, be
propitious unto me and hear me, when I stand before Thee, O my God. All
my sins displease me grievously: I will never more commit them; but I
grieve for them and will grieve so long as I live, steadfastly
purposing to repent me truly, and to make restitution as far as I can.
Forgive, O God, forgive me my sins for Thy holy Name’s sake; save my
soul, which Thou hast redeemed with Thy precious blood. Behold I commit
myself to Thy mercy, I resign myself to Thy hands. Deal with me
according to Thy loving-kindness, not according to my wickedness and
iniquity.

4. I offer also unto Thee all my goodness, though it is exceedingly
little and imperfect, that Thou mayest mend and sanctify it, that Thou
mayest make it well pleasing and acceptable in Thy sight, and ever draw
it on towards perfection; and furthermore bring me safely, slothful and
useless poor creature that I am, to a happy and blessed end.

5. Moreover I offer unto Thee all pious desires of the devout,
necessities of parents, friends, brothers, sisters, and all who are
dear to me, and of those who have done good to me, or to others for Thy
love; and those who have desired and besought my prayers for themselves
and all belonging to them; that all may feel themselves assisted by Thy
grace, enriched by consolation, protected from dangers, freed from
pains; and that being delivered from all evils they may joyfully give
Thee exceeding thanks.

6. I offer also to Thee prayers and Sacramental intercessions for those
specially who have injured me in aught, made me sad, or spoken evil
concerning me, or have caused me any loss or displeasure; for all those
also whom I have at any time made sad, disturbed, burdened, and
scandalized, by words or deeds, knowingly or ignorantly; that to all of
us alike, Thou mayest equally pardon our sins and mutual offences. Take
away, O Lord, from our hearts all suspicion, indignation, anger, and
contention, and whatsoever is able to injure charity and diminish
brotherly love. Have mercy, have mercy, Lord, on those who entreat Thy
mercy; give grace to the needy; and make us such that we may be worthy
to enjoy Thy grace, and go forward to the life eternal. Amen.

(1) 1 Chronicles xxix. 11. (2) 1 Chronicles xxix. 17.




CHAPTER X

That Holy Communion is not lightly to be omitted


The Voice of the Beloved


Thou must frequently betake thee to the Fountain of grace and divine
mercy, to the Fountain of goodness and all purity; to the end that thou
mayest obtain the healing of thy passions and vices, and mayest be made
stronger and more watchful against all temptations and wiles of the
devil. The enemy, knowing what profit and exceeding strong remedy lieth
in the Holy Communion, striveth by all means and occasions to draw back
and hinder the faithful and devout, so far as he can.

2. For when some set about to prepare themselves for Holy Communion,
they suffer from the more evil suggestions of Satan. The very evil
spirit himself (as is written in Job), cometh among the sons of God
that he may trouble them by his accustomed evil dealing, or make them
over timid and perplexed; to the intent that he may diminish their
affections, or take away their faith by his attacks, if haply he may
prevail upon them to give up Holy Communion altogether, or to come
thereto with lukewarm hearts. But his wiles and delusions must not be
heeded, howsoever wicked and terrible they be; but all his delusion
must be cast back upon his own head. The wretch must be despised and
laughed to scorn: neither must Holy Communion be omitted because of his
insults and the inward troubles which he stirreth up.

3. Often also too much carefulness or some anxiety or other touching
confession hindereth from obtaining devotion. Do thou according to the
counsel of wise men, and lay aside anxiety and scruple, because it
hindereth the grace of God and destroyeth devotion of mind. Because of
some little vexation or trouble do not thou neglect Holy Communion, but
rather hasten to confess it, and forgive freely all offences committed
against thee. And if thou hast offended any man, humbly beg for pardon,
and God shall freely forgive thee.

4. What profiteth it to put off for long time the confession of thy
sins, or to defer Holy Communion? Cleanse thyself forthwith, spit out
the poison with all speed, hasten to take the remedy, and thou shalt
feel thyself better than if thou didst long defer it. If to-day thou
defer it on one account, to-morrow perchance some greater obstacle will
come, and so thou mayest be long time hindered from Communion and
become more unfit. As soon as thou canst, shake thyself from thy
present heaviness and sloth, for it profiteth nothing to be long
anxious, to go long on thy way with heaviness of heart, and because of
daily little obstacles to sever thyself from divine things: nay it is
exceeding hurtful to defer thy Communion long, for this commonly
bringeth on great torpor. Alas! there are some, lukewarm and
undisciplined, who willingly find excuses for delaying repentance, and
desire to defer Holy Communion, lest they should be bound to keep
stricter watch upon themselves.

5. Alas! how little charity, what flagging devotion, have they who so
lightly put off Holy Communion. How happy is he, how acceptable to God,
who so liveth, and in such purity of conscience keepeth himself, that
any day he could be ready and well inclined to communicate, if it were
in his power, and might be done without the notice of others. If a man
sometimes abstaineth for the sake of humility or some sound cause, he
is to be commended for his reverence. But if drowsiness have taken hold
of him, he ought to rouse himself and to do what in him lieth; and the
Lord will help his desire for the good will which he hath, which God
specially approveth.

6. But when he is hindered by sufficient cause, yet will he ever have a
good will and pious intention to communicate; and so he shall not be
lacking in the fruit of the Sacrament. For any devout man is able every
day and every hour to draw near to spiritual communion with Christ to
his soul’s health and without hindrance. Nevertheless on certain days
and at the appointed time he ought to receive the Body and Blood of his
Redeemer with affectionate reverence, and rather to seek after the
praise and honour of God, than his own comfort. For so often doth he
communicate mystically, and is invisibly refreshed, as he devoutly
calleth to mind the mystery of Christ’s incarnation and His Passion,
and is inflamed with the love of Him.

7. He who only prepareth himself when a festival is at hand or custom
compelleth, will too often be unprepared. Blessed is he who offereth
himself to God for a whole burnt-offering, so often as he celebrateth
or communicateth! Be not too slow nor too hurried in thy celebrating,
but preserve the good received custom of those with whom thou livest.
Thou oughtest not to produce weariness and annoyance in others, but to
observe the received custom, according to the institution of the
elders; and to minister to the profit of others rather than to thine
own devotion or feeling.




CHAPTER XI

That the Body and Blood of Christ and the Holy Scriptures are most
necessary to a faithful soul


The Voice of the Disciple


O most sweet Lord Jesus, how great is the blessedness of the devout
soul that feedeth with Thee in Thy banquet, where there is set before
it no other food than Thyself its only Beloved, more to be desired than
all the desires of the heart? And to me it would verily be sweet to
pour forth my tears in Thy presence from the very bottom of my heart,
and with the pious Magdalene to water Thy feet with my tears. But where
is this devotion? Where the abundant flowing of holy tears? Surely in
Thy presence and in the presence of the holy Angels my whole heart
ought to burn and to weep for joy; for I have Thee in the Sacrament
verily present, although hidden under other form.

2. For in Thine own Divine brightness, mine eyes could not endure to
behold Thee, neither could the whole world stand before the splendour
of the glory of Thy Majesty. In this therefore Thou hast consideration
unto my weakness, that Thou hidest Thyself under the Sacrament. I
verily possess and adore Him whom the Angels adore in heaven; I yet for
a while by faith, but they by sight and without a veil. It is good for
me to be content with the light of true faith, and to walk therein
until the day of eternal brightness dawn, and the shadows of figures
flee away.(1) But when that which is perfect is come, the using of
Sacraments shall cease, because the Blessed in heavenly glory have no
need of Sacramental remedy. For they rejoice unceasingly in the
presence of God, beholding His glory face to face, and _being changed
from glory to glory_(2) of the infinite God, they taste the Word of God
made flesh, as He was in the beginning and remaineth for everlasting.

3. When I think on these wondrous things, even spiritual comfort
whatsoever it be becometh sore weariness to me; for so long as I see
not openly my Lord in His own Glory, I count for nothing all which I
behold and hear in the world. Thou, O God, art my witness that nothing
is able to comfort me, no creature is able to give me rest, save Thou,
O my God, whom I desire to contemplate everlastingly. But this is not
possible, so long as I remain in this mortal state. Therefore ought I
to set myself unto great patience, and submit myself unto Thee in every
desire. For even Thy Saints, O Lord, who now rejoice with Thee in the
kingdom of heaven, waited for the coming of Thy glory whilst they lived
here, in faith and great glory. What they believed, that believe I;
what they hoped, I hope; whither they have attained to, thither through
Thy grace hope I to come. I will walk meanwhile in faith, strengthened
by the examples of the Saints. I will have also holy books for comfort
and for a mirror of life, and above them all Thy most holy Body and
Blood shall be for me a special remedy and refuge.

4. For two things do I feel to be exceedingly necessary to me in this
life, without which this miserable life would be intolerable to me;
being detained in the prison of this body, I confess that I need two
things, even food and light. Thou hast therefore given to me who am so
weak, Thy sacred Body and Blood, for the refreshing of my soul and
body, and hast set _Thy Word for a lantern to my feet_.(3) Without
these two I could not properly live; for the Word of God is the light
of my soul, and Thy Sacrament the bread of life. These may also be
called the two tables, placed on this side and on that, in the treasury
of Thy holy Church. One table is that of the Sacred Altar, bearing the
holy bread, that is the precious Body and Blood of Christ; the other is
the table of the Divine Law, containing holy doctrine, teaching the
true faith, and leading steadfastly onwards even to that which is
within the veil, where the Holy of Holies is.

5. Thanks be unto Thee, O Lord Jesus, Light of Light everlasting, for
that table of holy doctrine which Thou has furnished unto us by Thy
servants the Prophets and Apostles and other teachers. Thanks be to
Thee, O Creator and Redeemer of men, who to make known Thy love to the
whole world has prepared a great supper, in which Thou hast set forth
for good not the typical lamb, but Thine own most Holy Body and Blood;
making all Thy faithful ones joyful with this holy banquet and giving
them to drink the cup of salvation, wherein are all the delights of
Paradise, and the holy Angels do feed with us, and with yet happier
sweetness.

6. Oh how great and honourable is the office of the priests, to whom it
is given to consecrate the Sacrament of the Lord of majesty with holy
words, to bless it with the lips, to hold it in their hands, to receive
it with their own mouth, and to administer it to others! Oh how clean
ought those hands to be, how pure the mouth, how holy the body, how
unspotted the heart of the priest, to whom so often the Author of
purity entereth in! From the mouth of the priest ought naught to
proceed but what is holy, what is honest and profitable, because he so
often receiveth the Sacrament of Christ.

7. His eyes ought to be single and pure, seeing they are wont to look
upon the Body of Christ; the hands should be pure and lifted towards
heaven, which are wont to hold within them the Creator of heaven and
earth. To priests is it specially said in the Law, _Be ye holy, for I
the Lord your God am holy._(4)

8. Assist us with Thy grace, O Almighty God, that we who have taken
upon us the priestly office, may be able to converse worthily and
devoutly with Thee in all purity and good conscience. And if we are not
able to have our conversation in such innocency of life as we ought,
yet grant unto us worthily to lament the sins which we have committed,
and in the spirit of humility and full purpose of a good will, to serve
Thee more earnestly for the future.

(1) Cant. ii. 17. (2) 2 Corinthians iii. 18. (3) Psalm cxix. 105. (4)
Leviticus xix. 2.




CHAPTER XII

That he who is about to Communicate with Christ ought to prepare
himself with great diligence


The Voice of the Beloved


I am the Lover of purity, and Giver of sanctity. I seek a pure heart,
and there is the place of My rest. Prepare for Me the larger upper room
furnished, and I will keep the Passover at thy house with my
disciples.(1) If thou wilt that I come unto thee and abide with thee,
purge out the old leaven,(2) and cleanse the habitation of thy heart.
Shut out the whole world, and all the throng of sins; sit as a sparrow
alone upon the house-top,(3) and think upon thy transgressions with
bitterness of thy soul. For everyone that loveth prepareth the best and
fairest place for his beloved, because hereby the affection of him that
entertaineth his beloved is known.

2. Yet know thou that thou canst not make sufficient preparation out of
the merit of any action of thine, even though thou shouldest prepare
thyself for a whole year, and hadst nothing else in thy mind. But out
of My tenderness and grace alone art thou permitted to draw nigh unto
My table; as though a beggar were called to a rich man’s dinner, and
had no other recompense to offer him for the benefits done unto him,
but to humble himself and to give him thanks. Do therefore as much as
lieth in thee, and do it diligently, not of custom, nor of necessity,
but with fear, reverence, and affection, receive the Body of thy
beloved Lord God, who vouchsafeth to come unto thee. I am He who hath
called thee; I commanded it to be done; I will supply what is lacking
to thee; come and receive Me.

3. When I give the grace of devotion, give thanks unto thy God; it is
not because thou art worthy, but because I had mercy on thee. If thou
hast not devotion, but rather feelest thyself dry, be instant in
prayer, cease not to groan and knock; cease not until thou prevail to
obtain some crumb or drop of saving grace. Thou hast need of Me, I have
no need of thee. Nor dost thou come to sanctify Me, but I come to
sanctify thee and make thee better. Thou comest that thou mayest be
sanctified by Me, and be united to Me; that thou mayest receive fresh
grace, and be kindled anew to amendment of life. See that thou neglect
not this grace, but prepare thy heart with all diligence, and receive
thy Beloved unto thee.

4. But thou oughtest not only to prepare thyself for devotion before
Communion, thou must also keep thyself with all diligence therein after
receiving the Sacrament; nor is less watchfulness needed afterwards,
than devout preparation beforehand: for good watchfulness afterwards
becometh in turn the best preparation for the gaining more grace. For
hereby is a man made entirely indisposed to good, if he immediately
return from Communion to give himself up to outward consolations.
Beware of much speaking; remain in a secret place, and hold communion
with thy God; for thou hast Him whom the whole world cannot take away
from thee. I am He to whom thou oughtest wholly to give thyself; so
that now thou mayest live not wholly in thyself, but in Me, free from
all anxiety.

(1) Mark xiv. 14, 15. (2) 1 Corinthians v. 7. (3) Psalm cii. 7.




CHAPTER XIII

That the devout soul ought with the whole heart to yearn after union
with Christ in the Sacrament


The Voice of the Disciple


Who shall grant unto me, O Lord, that I may find Thee alone, and open
all my heart unto Thee, and enjoy Thee as much as my soul desireth; and
that no man may henceforth look upon me, nor any creature move me or
have respect unto me, but Thou alone speak unto me and I unto Thee,
even as beloved is wont to speak unto beloved, and friend to feast with
friend? For this do I pray, this do I long for, that I may be wholly
united unto Thee, and may withdraw my heart from all created things,
and by means of Holy Communion and frequent celebration may learn more
and more to relish heavenly and eternal things. Ah, Lord God, when
shall I be entirely united and lost in Thee, and altogether forgetful
of myself? Thou in me, and I in Thee;(1) even so grant that we may in
like manner continue together in one.

2. Verily Thou art my Beloved, the choicest among ten thousand,(2) in
whom my soul delighteth to dwell all the days of her life. Verily Thou
art my Peacemaker, in Whom is perfect peace and true rest, apart from
Whom is labour and sorrow and infinite misery. Verily Thou art a God
that hidest Thyself, and Thy counsel is not with the wicked, but Thy
Word is with the humble and the simple. O how sweet, O Lord, is Thy
spirit, who that Thou mightest manifest Thy sweetness towards Thy
children, dost vouchsafe to refresh them with the bread which is full
of sweetness, which cometh down from heaven. Verily there is no other
nation so great, which hath its gods drawing nigh to them, as Thou, our
God, art present unto all Thy faithful ones,(3) unto whom for their
daily solace, and for lifting up their heart unto heaven, Thou givest
Thyself for their food and delight.

3. For what other nation is there so renowned as the Christian people?
Or what creature is so beloved under heaven as the devout soul to which
God entereth in, that he may feed it with His glorious flesh? O
unspeakable grace! O wonderful condescension! O immeasurable love
specially bestowed upon men! But what reward shall I give unto the Lord
for this grace, for charity so mighty? There is nothing which I am able
to present more acceptable than to give my heart altogether unto God,
and to join it inwardly to Him. Then all my inward parts shall rejoice,
when my soul shall be perfectly united unto God. Then shall He say unto
me, “If thou wilt be with Me, I will be with thee.” And I will answer
Him, “Vouchsafe, O Lord, to abide with me, I will gladly be with Thee;
this is my whole desire, even that my heart be united unto Thee.”

(1) John xv. 4. (2) Cant. v. 10. (3) Deuteronomy iv. 7.




CHAPTER XIV

Of the fervent desire of certain devout persons to receive the Body and
Blood of Christ


The Voice of the Disciple


O how great is the abundance of Thy sweetness, O Lord, which Thou hast
laid up for them that fear Thee. When I call to mind some devout
persons who draw nigh to Thy Sacrament, O Lord, with the deepest
devotion and affection, then very often I am confounded in myself and
blush for shame, that I approach Thine altar and table of Holy
Communion so carelessly and coldly, that I remain so dry and without
affection, that I am not wholly kindled with love before Thee, my God,
nor so vehemently drawn and affected as many devout persons have been,
who out of the very earnest desire of the Communion, and tender
affection of heart, could not refrain from weeping, but as it were with
mouth of heart and body alike panted inwardly after Thee, O God, O
Fountain of Life, having no power to appease or satiate their hunger,
save by receiving Thy Body with all joyfulness and spiritual eagerness.

2. O truly ardent faith of those, becoming a very proof of Thy Sacred
Presence! For they verily know their Lord in the breaking of bread,
whose heart so ardently burneth within them(1) when Jesus walketh with
them by the way. Ah me! far from me for the most part is such love and
devotion as this, such vehement love and ardour. Be merciful unto me, O
Jesus, good, sweet, and kind, and grant unto Thy poor suppliant to feel
sometimes, in Holy Communion, though it be but a little, the cordial
affection of Thy love, that my faith may grow stronger, my hope in Thy
goodness increase, and my charity, once kindled within me by the
tasting of the heavenly manna, may never fail.

3. But Thy mercy is able even to grant me the grace which I long for,
and to visit me most tenderly with the spirit of fervour when the day
of Thy good pleasure shall come. For, although I burn not with desire
so vehement as theirs who are specially devout towards Thee, yet,
through Thy grace, I have a desire after that greatly inflamed desire,
praying and desiring to be made partaker with all those who so
fervently love Thee, and to be numbered among their holy company.

(1) Luke xxiv. 32.




CHAPTER XV

That the grace of devotion is acquired by humility and self-denial


The Voice of the Beloved


Thou oughtest to seek earnestly the grace of devotion, to ask it
fervently, to wait for it patiently and faithfully, to receive it
gratefully, to preserve it humbly, to work with it diligently, and to
leave to God the time and manner of heavenly visitation until it come.
Chiefly oughtest thou to humble thyself when thou feelest inwardly
little or no devotion, yet not to be too much cast down, nor to grieve
out of measure. God ofttimes giveth in one short moment what He hath
long time denied; He sometimes giveth at the end what at the beginning
of prayer He hath deferred to give.

2. If grace were always given immediately, and were at hand at the
wish, it would be hardly bearable to weak man. Wherefore the grace of
devotion is to be waited for with a good hope and with humble patience.
Yet impute it to thyself and to thy sins when it is not given, or when
it is mysteriously taken away. It is sometimes a small thing which
hindereth and hideth grace; (if indeed that ought to be called _small_
and not rather _great_, which hindereth so great a good); but if thou
remove this, be it small or great, and perfectly overcome it, thou wilt
have what thou hast asked.

3. For immediately that thou hast given thyself unto God with all thine
heart, and hast sought neither this nor that according to thine own
will and pleasure, but hast altogether settled thyself in Him, thou
shalt find thyself united and at peace; because nothing shall give thee
so sweet relish and delight, as the good pleasure of the Divine will.
Whosoever therefore shall have lifted up his will unto God with
singleness of heart, and shall have delivered himself from every
inordinate love or dislike of any created thing, he will be the most
fit for receiving grace, and worthy of the gift of devotion. For where
the Lord findeth empty vessels,(1) there giveth He His blessing. And
the more perfectly a man forsaketh things which cannot profit, and the
more he dieth to himself, the more quickly doth grace come, the more
plentifully doth it enter in, and the higher doth it lift up the free
heart.

4. Then shall he see, and flow together, and wonder, and his heart
shall be enlarged within him,(2) because the hand of the Lord is with
him, and he hath put himself wholly in His hand, even for ever. Lo,
thus shall the man be blessed, that seeketh God with all his heart, and
receiveth not his soul in vain. This man in receiving the Holy
Eucharist obtaineth the great grace of Divine Union; because he hath
not regard to his own devotion and comfort, but, above all devotion and
comfort, to the glory and honour of God.

(1) 2 Kings iv. (2) Isaiah lx. 5.




CHAPTER XVI

That we ought to lay open our necessities to Christ and to require His
Grace


The Voice of the Disciple


O most sweet and loving Lord, whom now I devoutly desire to receive,
Thou knowest my infirmity and the necessity which I suffer, in what
evils and vices I lie; how often I am weighed down, tempted, disturbed,
and defiled. I come unto Thee for remedy, I beseech of Thee consolation
and support. I speak unto Thee who knowest all things, to whom all my
secrets are open, and who alone art able perfectly to comfort and help
me. Thou knowest what good thing I most stand in need of, and how poor
I am in virtues.

2. Behold, I stand poor and naked before Thee, requiring grace, and
imploring mercy. Refresh the hungry suppliant, kindle my coldness with
the fire of Thy love, illuminate my blindness with the brightness of
Thy presence. Turn thou all earthly things into bitterness for me, all
grievous and contrary things into patience, all things worthless and
created into contempt and oblivion. Lift up my heart unto Thee in
Heaven, and suffer me not to wander over the earth. Be Thou alone sweet
unto me from this day forward for ever, because Thou alone art my meat
and drink, my love and joy, my sweetness and my whole good.

3. Oh that Thou wouldest altogether by Thy presence, kindle, consume,
and transform me into Thyself; that I may be made one spirit with Thee,
by the grace of inward union, and the melting of earnest love! Suffer
me not to go away from Thee hungry and dry; but deal mercifully with
me, as oftentimes Thou hast dealt wondrously with Thy saints. What
marvel if I should be wholly kindled from Thee, and in myself should
utterly fail, since Thou art fire always burning and never failing,
love purifying the heart and enlightening the understanding.




CHAPTER XVII

Of fervent love and vehement desire of receiving Christ


The Voice of the Disciple


With the deepest devotion and fervent love, with all affection and
fervour of heart, I long to receive Thee, O Lord, even as many Saints
and devout persons have desired Thee in communicating, who were
altogether well pleasing to Thee by their sanctity of life, and dwelt
in all ardent devotion. O my God, Eternal Love, my whole Good,
Happiness without measure, I long to receive Thee with the most
vehement desire and becoming reverence which any Saint ever had or
could have.

2. And although I be unworthy to have all those feelings of devotion,
yet do I offer Thee the whole affection of my heart, even as though I
alone had all those most grateful inflamed desires. Yea, also,
whatsoever things a pious mind is able to conceive and long for, all
these with the deepest veneration and inward fervour do I offer and
present unto Thee. I desire to reserve nothing unto myself, but freely
and entirely to offer myself and all that I have unto Thee for a
sacrifice. O Lord my God, my Creator and Redeemer! with such affection,
reverence, praise, and honour, with such gratitude, worthiness, and
love, with such faith, hope, and purity do I desire to receive Thee
this day, as Thy most blessed Mother, the glorious Virgin Mary,
received and desired Thee, when she humbly and devoutly answered the
Angel who brought unto her the glad tidings of the mystery of the
Incarnation. Behold the handmaid of the Lord; be it unto me according
to thy word.(1)

3. And as Thy blessed forerunner, the most excellent of Saints, John
Baptist, being full of joy in Thy presence, leapt while yet in the womb
of his mother, for joy in the Holy Ghost; and afterwards discerning
Jesus walking amongst men, humbled himself exceedingly, and said, with
devout affection, The friend of the bridegroom, who standeth and
heareth him, rejoiceth greatly because of the bridegroom’s voice;(2)
even so I wish to be inflamed with great and holy desires, and to
present myself unto Thee with my whole heart. Whence also, on behalf of
myself and of all commended to me in prayer, I offer and present unto
Thee the jubilation of all devout hearts, their ardent affections,
their mental ecstasies, and supernatural illuminations and heavenly
visions, with all the virtues and praises celebrated and to be
celebrated by every creature in heaven and earth; to the end that by
all Thou mayest worthily be praised and glorified for ever.

4. Receive my prayers, O Lord my God, and my desires of giving Thee
infinite praise and unbounded benediction, which, according to the
multitude of Thine unspeakable greatness, are most justly due unto
Thee. These do I give Thee, and desire to give every day and every
moment; and with beseechings and affectionate desires I call upon all
celestial spirits and all Thy faithful people to join with me in
rendering Thee thanks and praises.

5. Let all peoples, nations, and tongues praise Thee, and magnify Thy
holy and sweet-sounding Name, with highest jubilations and ardent
devotion. And let all who reverently and devoutly celebrate Thy most
high Sacrament, and receive it with full assurance of faith, be
accounted worthy to find grace and mercy with Thee, and intercede with
all supplication for me a sinner; and when they shall have attained
unto their wished-for devotion and joyous union with Thee, and shall
depart full of comfort and wondrously refreshed from Thy holy, heavenly
table, let them vouchsafe to be mindful of me, for I am poor and needy.

(1) Luke i. 38. (2) John iii. 29.




CHAPTER XVIII

That a man should not be a curious searcher of the Sacrament, but a
humble imitator of Christ, submitting his sense to holy faith


The Voice of the Beloved


Thou must take heed of curious and useless searching into this most
profound Sacrament, if thou wilt not be plunged into the abyss of
doubt. He that is a searcher of Majesty shall be oppressed by the glory
thereof.(1) God is able to do more than man can understand. A pious and
humble search after truth is to be allowed, when it is always ready to
be taught, and striving to walk after the wholesome opinions of the
fathers.

2. Blessed is the simplicity which leaveth alone the difficult paths of
questionings, and followeth the plain and firm steps of God’s
commandments. Many have lost devotion whilst they sought to search into
deeper things. Faith is required of thee, and a sincere life, not
loftiness of intellect, nor deepness in the mysteries of God. If thou
understandest not nor comprehendest the things which are beneath thee,
how shalt thou comprehend those which are above thee? Submit thyself
unto God, and humble thy sense to faith, and the light of knowledge
shall be given thee, as shall be profitable and necessary unto thee.

3. There are some who are grievously tempted concerning faith and the
Sacrament; but this is not to be imputed to themselves but rather to
the enemy. Care not then for this, dispute not with thine own thoughts,
nor make answer to the doubts which are cast into thee by the devil;
but believe the words of God, believe His Saints and Prophets, and the
wicked enemy shall flee from thee. Often it profiteth much, that the
servant of God endureth such things. For the enemy tempteth not
unbelievers and sinners, because he already hath secure possession of
them; but he tempteth and harasseth the faithful and devout by various
means.

4. Go forward therefore with simple and undoubting faith, and draw nigh
unto the Sacrament with supplicating reverence. And whatsoever thou art
not enabled to understand, that commit without anxiety to Almighty God.
God deceiveth thee not; he is deceived who believeth too much in
himself. God walketh with the simple, revealeth Himself to the humble,
giveth understanding to babes, openeth the sense to pure minds, and
hideth grace from the curious and proud. Human reason is weak and may
be deceived; but true faith cannot be deceived.

5. All reason and natural investigation ought to follow faith, not to
precede, nor to break it. For faith and love do here especially take
the highest place, and work in hidden ways in this most holy and
exceeding excellent Sacrament. God who is eternal and incomprehensible,
and of infinite power, doth great and inscrutable things in heaven and
in earth, and His wonderful works are past finding out. If the works of
God were of such sort that they might easily be comprehended by human
reason, they should no longer be called wonderful or unspeakable.

(1) Proverbs xxv. 27 (Vulg.).




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