The Project Gutenberg eBook of The Imitation of Christ, by Thomas à Kempis

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The pretend play capes for 8 year oldsImitation of Christ

by Thomas à Kempis

Translated by Rev. William Benham

Contents

INTRODUCTORY NOTE

The treatise “Of the Imitation of Christ” appears to have beenoriginally written in Latin early in the fifteenth century. Its exact date andits authorship are still a matter of debate. Manuscripts of the Latin versionsurvive in considerable numbers all over Western Europe, and they, with thevast list of translations and of printed editions, testify to its almostunparalleled popularity. One scribe attributes it to St. Bernard of Clairvaux;but the fact that it contains a quotation from St. Francis of Assisi, who wasborn thirty years after the death of St. Bernard, disposes of this theory. InEngland there exist many manuscripts of the first three books, called“Musica Ecclesiastica,” frequently ascribed to the English mysticWalter Hilton. But Hilton seems to have died in 1395, and there is no evidenceof the existence of the work before 1400. Many manuscripts scattered throughoutEurope ascribe the book to Jean le Charlier de Gerson, the great Chancellor ofthe University of Paris, who was a leading figure in the Church in the earlierpart of the fifteenth century. The most probable author, however, especiallywhen the internal evidence is considered, is Thomas Haemmerlein, known also asThomas à Kempis, from his native town of Kempen, near the Rhine, about fortymiles north of Cologne. Haemmerlein, who was born in 1379 or 1380, was a memberof the order of the Brothers of Common Life, and spent the last seventy yearsof his life at Mount St. Agnes, a monastery of Augustinian canons in thediocese of Utrecht. Here he died on July 26, 1471, after an uneventful lifespent in copying manuscripts, reading, and composing, and in the peacefulroutine of monastic piety.

With the exception of the Bible, no Christian writing has had so wide a vogueor so sustained a popularity as this. And yet, in one sense, it is hardly anoriginal work at all. Its structure it owes largely to the writings of themedieval mystics, and its ideas and phrases are a mosaic from the Bible and theFathers of the early Church. But these elements are interwoven with suchdelicate skill and a religious feeling at once so ardent and so sound, that itpromises to remain, what it has been for five hundred years, the supreme calland 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 Hislife and character, if we seek true illumination, and deliverance from allblindness of heart. Let it be our most earnest study, therefore, to dwell uponthe life of Jesus Christ.

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

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

4. It is vanity then to seek after, and to trust in, the riches that shallperish. 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 thisshall bring misery at the last. It is vanity to desire a long life, and to havelittle care for a good life. It is vanity to take thought only for the lifewhich 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 whereeternal 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 thelove of the things that are seen, and to set it upon the things that are notseen. 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 knowledgewithout 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 ofhimself. He who knoweth himself well is vile in his own sight; neitherregardeth he the praises of men. If I knew all the things that are in theworld, and were not in charity, what should it help me before God, who is tojudge me according to my deeds?

2. Rest from inordinate desire of knowledge, for therein is found muchdistraction and deceit. Those who have knowledge desire to appear learned, andto be called wise. Many things there are to know which profiteth little ornothing to the soul. And foolish out of measure is he who attendeth upon otherthings rather than those which serve to his soul’s health. Many wordssatisfy not the soul, but a good life refresheth the mind, and a pureconscience giveth great confidence towards God.

3. The greater and more complete thy knowledge, the more severely shalt thou bejudged, unless thou hast lived holily. Therefore be not lifted up by any skillor knowledge that thou hast; but rather fear concerning the knowledge which isgiven to thee. If it seemeth to thee that thou knowest many things, andunderstandest them well, know also that there are many more things which thouknowest not. Be not high-minded, but rather confess thine ignorance. Whydesirest thou to lift thyself above another, when there are found many morelearned and more skilled in the Scripture than thou? If thou wilt know andlearn anything with profit, love to be thyself unknown and to be counted fornothing.

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

CHAPTER III

Of the knowledge of truth

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

2. And what have we to do with talk about genus and species! He to whom theEternal Word speaketh is free from multiplied questionings. From this One Wordare all things, and all things speak of Him; and this is the Beginning whichalso 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 seethall things in one, he is able to remain steadfast of spirit, and at rest inGod. O God, who art the Truth, make me one with Thee in everlasting love. Itwearieth me oftentimes to read and listen to many things; in Thee is all that Iwish for and desire. Let all the doctors hold their peace; let all creationkeep silence before Thee: speak Thou alone to me.

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

4. All perfection hath some imperfection joined to it in this life, and all ourpower of sight is not without some darkness. A lowly knowledge of thyself is asurer way to God than the deep searching of man’s learning. Not thatlearning is to be blamed, nor the taking account of anything that is good; buta good conscience and a holy life is better than all. And because many seekknowledge rather than good living, therefore they go astray, and bear little orno fruit.

5. O if they would give that diligence to the rooting out of vice and theplanting of virtue which they give unto vain questionings: there had not beenso many evil doings and stumbling-blocks among the laity, nor such ill livingamong houses of religion. Of a surety, at the Day of Judgment it will bedemanded of us, not what we have read, but what we have done; not how well wehave spoken, but how holily we have lived. Tell me, where now are all thosemasters and teachers, whom thou knewest well, whilst they were yet with you,and flourished in learning? Their stalls are now filled by others, who perhapsnever have one thought concerning them. Whilst they lived they seemed to besomewhat, but now no one speaks of them.

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

(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, butcautiously and patiently try the matter, whether it be of God. Unhappily we areso weak that we find it easier to believe and speak evil of others, rather thangood. 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 inwords.

2. This is great wisdom, not to be hasty in action, or stubborn in our ownopinions. A part of this wisdom also is not to believe every word we hear, norto tell others all that we hear, even though we believe it. Take counsel with aman who is wise and of a good conscience; and seek to be instructed by onebetter than thyself, rather than to follow thine own inventions. A good lifemaketh a man wise toward God, and giveth him experience in many things. Themore humble a man is in himself, and the more obedient towards God, the wiserwill 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. AllScripture ought to be read in the spirit in which it was written. We mustrather seek for what is profitable in Scripture, than for what ministereth tosubtlety in discourse. Therefore we ought to read books which are devotionaland simple, as well as those which are deep and difficult. And let not theweight of the writer be a stumbling-block to thee, whether he be of little ormuch 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 respectof persons God speaketh to us in divers manners. Our own curiosity oftenhindereth us in the reading of holy writings, when we seek to understand anddiscuss, where we should pass simply on. If thou wouldst profit by thy reading,read humbly, simply, honestly, and not desiring to win a character forlearning. Ask freely, and hear in silence the words of holy men; nor bedispleased at the hard sayings of older men than thou, for they are not utteredwithout cause.

CHAPTER VI

Of inordinate affections

Whensoever a man desireth aught above measure, immediately he becomethrestless. The proud and the avaricious man are never at rest; while the poorand lowly of heart abide in the multitude of peace. The man who is not yetwholly dead to self, is soon tempted, and is overcome in small and triflingmatters. It is hard for him who is weak in spirit, and still in part carnal andinclined to the pleasures of sense, to withdraw himself altogether from earthlydesires. And therefore, when he withdraweth himself from these, he is oftensad, and easily angered too if any oppose his will.

2. But if, on the other hand, he yield to his inclination, immediately he isweighed down by the condemnation of his conscience; for that he hath followedhis own desire, and yet in no way attained the peace which he hoped for. Fortrue 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 himwho is given up to the things that are without him, but only in him who isfervent 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 createdThing. 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 hopein God. Do what lieth in thy power, and God will help thy good intent. Trustnot in thy learning, nor in the cleverness of any that lives, but rather trustin 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 ifthey be powerful, but in God, who giveth all things, and in addition to allthings desireth to give even Himself. Be not lifted up because of thy strengthor beauty of body, for with only a slight sickness it will fail and witheraway. Be not vain of thy skilfulness or ability, lest thou displease God, fromwhom cometh every good gift which we have.

3. Count not thyself better than others, lest perchance thou appear worse inthe 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, andwhat 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 isno harm to thee if thou place thyself below all others; but it is great harm ifthou place thyself above even one. Peace is ever with the humble man, but inthe 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 fearethGod. Be seldom with the young and with strangers. Be not a flatterer of therich; nor willingly seek the society of the great. Let thy company be thehumble and the simple, the devout and the gentle, and let thy discourse beconcerning things which edify. Be not familiar with any woman, but commend allgood 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 sometimesfalleth out that one who is unknown to us is highly regarded through goodreport of him, whose actual person is nevertheless unpleasing to those whobehold it. We sometimes think to please others by our intimacy, and forthwithdisplease them the more by the faultiness of character which they perceive inus.

CHAPTER IX

Of Obedience and Subjection

It is verily a great thing to live in obedience, to be under authority, and notto be at our own disposal. Far safer is it to live in subjection than in aplace 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 ofspirit, 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 humblesubjection to the authority of him who is set over thee. Fancies about placesand change of them have deceived many.

2. True it is that every man willingly followeth his own bent, and is the moreinclined to those who agree with him. But if Christ is amongst us, then it isnecessary that we sometimes yield up our own opinion for the sake of peace. Whois so wise as to have perfect knowledge of all things? Therefore trust not toomuch 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 counselthan to give it. It may also come to pass that each opinion may be good; but torefuse to hearken to others when reason or occasion requireth it, is a mark ofpride or wilfulness.

CHAPTER X

Of the danger of superfluity of words

Avoid as far as thou canst the tumult of men; for talk concerning worldlythings, though it be innocently undertaken, is a hindrance, so quickly are weled 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 ourconscience? We like talking so much because we hope by our conversations togain some mutual comfort, and because we seek to refresh our wearied spirits byvariety of thoughts. And we very willingly talk and think of those things whichwe 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 outwardconsolation 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 rightand desirable for thee to speak, speak things which are to edification. Evilcustom and neglect of our real profit tend much to make us heedless of watchingover our lips. Nevertheless, devout conversation on spiritual things helpethnot a little to spiritual progress, most of all where those of kindred mind andspirit 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 thesayings and doings of others, and things which concern not ourselves. How canhe abide long time in peace who occupieth himself with other men’smatters, and with things without himself, and meanwhile payeth little or rareheed to the self within? Blessed are the single-hearted, for they shall haveabundance of peace.

2. How came it to pass that many of the Saints were so perfect, socontemplative of Divine things? Because they steadfastly sought to mortifythemselves from all worldly desires, and so were enabled to cling with theirwhole heart to God, and be free and at leisure for the thought of Him. We aretoo much occupied with our own affections, and too anxious about transitorythings. Seldom, too, do we entirely conquer even a single fault, nor are wezealous 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 outwardthings, then might we be wise unto salvation, and make progress in Divinecontemplation. Our great and grievous stumbling-block is that, not being freedfrom our affections and desires, we strive not to enter into the perfect way ofthe Saints. And when even a little trouble befalleth us, too quickly are wecast 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 alwayready to help those who strive and who trust in Him; yea, He provideth for usoccasions of striving, to the end that we may win the victory. If we look uponour 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 veryroot of our life, that, being cleansed from affections, we may possess oursouls in peace.

5. If each year should see one fault rooted out from us, we should go quicklyon to perfection. But on the contrary, we often feel that we were better andholier 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 greatthing if one is able to retain some portion of his first ardour. If we wouldput some slight stress on ourselves at the beginning, then afterwards we shouldbe 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 gocontrary 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, andunlearn an evil habit, lest it lead thee little by little into worsedifficulties. Oh, if thou knewest what peace to thyself thy holy life shouldbring to thyself, and what joy to others, methinketh thou wouldst be morezealous for spiritual profit.

CHAPTER XII

Of the uses of adversity

It is good for us that we sometimes have sorrows and adversities, for theyoften make a man lay to heart that he is only a stranger and sojourner, and maynot put his trust in any worldly thing. It is good that we sometimes endurecontradictions, and are hardly and unfairly judged, when we do and mean what isgood. For these things help us to be humble, and shield us from vain-glory. Forthen we seek the more earnestly the witness of God, when men speak evil of usfalsely, and give us no credit for good.

2. Therefore ought a man to rest wholly upon God, so that he needeth not seekmuch comfort at the hand of men. When a man who feareth God is afflicted ortried or oppressed with evil thoughts, then he seeth that God is the morenecessary unto him, since without God he can do no good thing. Then he is heavyof 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 allthis he is taught that in the world there can be no perfect security or fulnessof 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 neversleepeth, but goeth about seeking whom he may devour. No man is so perfect inholiness that he hath never temptations, nor can we ever be wholly free fromthem.

2. Yet, notwithstanding, temptations turn greatly unto our profit, even thoughthey be great and hard to bear; for through them we are humbled, purified,instructed. All Saints have passed through much tribulation and temptation, andhave profited thereby. And they who endured not temptation became reprobate andfell away. There is no position so sacred, no place so secret, that it iswithout temptations and adversities.

3. There is no man wholly free from temptations so long as he liveth, becausewe have the root of temptation within ourselves, in that we are born inconcupiscence. One temptation or sorrow passeth, and another cometh; and alwayswe 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 flightalone we cannot overcome, but by endurance and true humility we are madestronger than all our enemies.

4. He who only resisteth outwardly and pulleth not up by the root, shall profitlittle; nay, rather temptations will return to him the more quickly, and willbe 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 ownstrength of will. In the midst of temptation often seek counsel; and deal nothardly with one who is tempted, but comfort and strengthen him as thou wouldesthave done unto thyself.

5. The beginning of all temptations to evil is instability of temper and wantof trust in God; for even as a ship without a helm is tossed about by thewaves, so is a man who is careless and infirm of purpose tempted, now on thisside, 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 uswhat we are. Nevertheless, we must watch, especially in the beginnings oftemptation; for then is the foe the more easily mastered, when he is notsuffered to enter within the mind, but is met outside the door as soon as hehath 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 strongimagination, afterwards pleasure, evil affection, assent. And so little bylittle the enemy entereth in altogether, because he was not resisted at thebeginning. 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 theirconversion, some at the end. Some are sorely tried their whole life long. Somethere are who are tempted but lightly, according to the wisdom and justice ofthe ordering of God, who knoweth the character and circumstances of men, andordereth all things for the welfare of His elect.

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

8. In temptations and troubles a man is proved, what progress he hath made, andtherein is his reward the greater, and his virtue doth the more appear. Nor isit a great thing if a man be devout and zealous so long as he suffereth noaffliction; but if he behave himself patiently in the time of adversity, thenis there hope of great progress. Some are kept safe from great temptations, butare overtaken in those which are little and common, that the humiliation mayteach them not to trust to themselves in great things, being weak in smallthings.

(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. Injudging others a man laboureth in vain; he often erreth, and easily fallethinto sin; but in judging and examining himself he always laboureth to goodpurpose. According as a matter toucheth our fancy, so oftentimes do we judge ofit; 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 betroubled by the erring judgment of our fancy.

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

3. Established custom is not easily relinquished, and no man is very easily ledto see with the eyes of another. If thou rest more upon thy own reason orexperience than upon the power of Jesus Christ, thy light shall come slowly andhardly; for God willeth us to be perfectly subject unto Himself, and all ourreason 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 bedone which is evil, but for the help of the suffering a good work mustsometimes be postponed, or be changed for a better; for herein a good work isnot destroyed, but improved. Without charity no work profiteth, but whatsoeveris done in charity, however small and of no reputation it be, bringeth forthgood fruit; for God verily considereth what a man is able to do, more than thegreatness of what he doth.

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

3. He who hath true and perfect charity, in no wise seeketh his own good, butdesireth that God alone be altogether glorified. He envieth none, because helongeth for no selfish joy; nor doth he desire to rejoice in himself, butlongeth to be blessed in God as the highest good. He ascribeth good to nonesave to God only, the Fountain whence all good proceedeth, and the End, thePeace, the joy of all Saints. Oh, he who hath but a spark of true charity, hathverily 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 oughtpatiently to bear, until God shall otherwise ordain. Bethink thee that perhapsit is better for thy trial and patience, without which our merits are butlittle worth. Nevertheless thou oughtest, when thou findeth such impediments,to beseech God that He would vouchsafe to sustain thee, that thou be able tobear them with a good will.

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

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

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

CHAPTER XVII

Of a Religious life

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

2. The clothing and outward appearance are of small account; it is change ofcharacter and entire mortification of the affections which make a trulyreligious man. He who seeketh aught save God and the health of his soul, shallfind only tribulation and sorrow. Nor can he stand long in peace, who strivethnot 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 triflingtalk. 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 realperfectness and religion, and thou shalt see how little, even as nothing, isall that we do. Ah! What is our life when compared to theirs? They, saints andfriends of Christ as they were, served the Lord in hunger and thirst, in coldand nakedness, in labour and weariness, in watchings and fastings, in prayerand 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. Forthey hated their souls in this world that they might keep them unto lifeeternal. O how strict and retired a life was that of the holy fathers who dweltin the desert! what long and grievous temptations they did suffer! how oftenwere they assaulted by the enemy! what frequent and fervid prayers did theyoffer unto God! what strict fasts did they endure! what fervent zeal and desireafter spiritual profit did they manifest! how bravely did they fight that theirvices might not gain the mastery! how entirely and steadfastly did they reachafter God! By day they laboured, and at night they gave themselves ofttimesunto prayer; yea, even when they were labouring they ceased not from mentalprayer.

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

4. They were strangers to the world, but unto God they were as kinsmen andfriends. They seemed unto themselves as of no reputation, and in theworld’s eyes contemptible; but in the sight of God they were precious andbeloved. They stood fast in true humility, they lived in simple obedience, theywalked in love and patience; and thus they waxed strong in spirit, and obtainedgreat 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 thelukewarm tempteth to carelessness of life.

5. O how great was the love of all religious persons at the beginning of thissacred institution! O what devoutness of prayer! what rivalry in holiness! whatstrict discipline was observed! what reverence and obedience under the rule ofthe master showed they in all things! The traces of them that remain until nowtestify that they were truly holy and perfect men, who fighting so bravely trodthe world underfoot. Now a man is counted great if only he be not atransgressor, 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 fromthe former love, and it is become a weariness to live, because of sloth andlukewarmness. May progress in holiness not wholly fall asleep in thee, who manytimes 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 beinwardly what he outwardly appeareth unto men. And verily it should be yetbetter within than without, for God is a discerner of our heart, Whom we mustreverence with all our hearts wheresoever we are, and walk pure in His presenceas do the angels. We ought daily to renew our vows, and to kindle our hearts tozeal, 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, andgrant that this day I may make a good beginning, for hitherto I have donenothing!”

2. According to our resolution so is the rate of our progress, and muchdiligence is needful for him who would make good progress. For if he whoresolveth bravely oftentimes falleth short, how shall it be with him whoresolveth rarely or feebly? But manifold causes bring about abandonment of ourresolution, yet a trivial omission of holy exercises can hardly be made withoutsome loss to us. The resolution of the righteous dependeth more upon the graceof 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 wayof 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 itbe neglected through distaste or slothfulness, then is it sinful, and themischief will be felt. Strive as earnestly as we may, we shall still fall shortin many things. Always should some distinct resolution be made by us; and, mostof all, we must strive against those sins which most easily beset us. Both ourouter and inner life should be straitly examined and ruled by us, because bothhave to do with our progress.

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

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

6. When we draw near the time of the great feasts, good exercises should berenewed, and the prayers of holy men more fervently besought. We ought to makeour resolutions from one Feast to another, as if each were the period of ourdeparture from this world, and of entering into the eternal feast. So ought weto prepare ourselves earnestly at solemn seasons, and the more solemnly tolive, and to keep straightest watch upon each holy observance, as though wewere 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 appointedseason; and let us study to prepare ourselves the better for our end. Blessedis that servant, as the Evangelist Luke hath it, whom, when the Lord cometh Heshall find watching. Verily I say unto you He will make him ruler over all thatHe 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 ofGod to thee. Leave curious questions. Study such matters as bring thee sorrowfor sin rather than amusement. If thou withdraw thyself from triflingconversation and idle goings about, as well as from novelties and gossip, thoushalt find thy time sufficient and apt for good meditation. The greatest saintsused to avoid as far as they could the company of men, and chose to live insecret with God.

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

3. No man safely rejoiceth but he who hath the testimony of a good consciencewithin 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 shoneforth with great virtues and grace. But the boldness of wicked men springethfrom 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 asolitary thou seemest.

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

5. No man is worthy of heavenly consolation but he who hath diligentlyexercised himself in holy compunction. If thou wilt feel compunction within thyheart, enter into thy chamber and shut out the tumults of the world, as it iswritten, Commune with your own heart in your own chamber and be still.(1) Inretirement thou shalt find what often thou wilt lose abroad. Retirement, ifthou continue therein, groweth sweet, but if thou keep not in it, begettethweariness. If in the beginning of thy conversation thou dwell in it and keep itwell, 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 hiddenthings of the Scriptures. Therein findeth she a fountain of tears, wherein towash and cleanse herself each night, that she may grow the more dear to herMaker as she dwelleth the further from all worldly distraction. To him whowithdraweth himself from his acquaintance and friends God with his holy angelswill draw nigh. It is better to be unknown and take heed to oneself than toneglect oneself and work wonders. It is praiseworthy for a religious man to goseldom 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 andthe lust thereof. The desires of sensuality draw thee abroad, but when an houris past, what dost thou bring home, but a weight upon thy conscience anddistraction of heart? A merry going forth bringeth often a sorrowful return,and a merry evening maketh a sad morning? So doth all carnal joy beginpleasantly, but in the end it gnaweth away and destroyeth. What canst thou seeabroad which thou seest not at home? Behold the heaven and the earth and theelements, for out of these are all things made.

8. What canst thou see anywhere which can continue long under the sun? Thoubelievest perchance that thou shalt be satisfied, but thou wilt never be ableto attain unto this. If thou shouldest see all things before thee at once, whatwould it be but a vain vision? Lift up thine eyes to God on high, and pray thatthy sins and negligences may be forgiven. Leave vain things to vain men, andmind 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, forthou shalt not elsewhere find so great peace. If thou hadst not gone forth norlistened to vain talk, thou hadst better kept thyself in good peace. Butbecause it sometimes delighteth thee to hear new things, thou must thereforesuffer 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 tobe too free, but restrain all thy senses under discipline and give not thyselfup to senseless mirth. Give thyself to compunction of heart and thou shalt finddevotion. Compunction openeth the way for many good things, which dissolutenessis wont quickly to lose. It is wonderful that any man can ever rejoice heartilyin this life who considereth and weigheth his banishment, and the manifolddangers which beset his soul.

2. Through lightness of heart and neglect of our shortcomings we feel not thesorrows 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 goodconscience. Happy is he who can cast away every cause of distraction and bringhimself to the one purpose of holy compunction. Happy is he who putteth awayfrom him whatsoever may stain or burden his conscience. Strive manfully; customis overcome by custom. If thou knowest how to let men alone, they will gladlylet thee alone to do thine own works.

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

4. Know thyself to be unworthy of divine consolation, and worthy rather of muchtribulation. When a man hath perfect compunction, then all the world isburdensome and bitter to him. A good man will find sufficient cause formourning and weeping; for whether he considereth himself, or ponderethconcerning his neighbour, he knoweth that no man liveth here withouttribulation, and the more thoroughly he considereth himself, the morethoroughly he grieveth. Grounds for just grief and inward compunction there arein our sins and vices, wherein we lie so entangled that we are but seldom ableto contemplate heavenly things.

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

6. Oftentimes it is from poverty of spirit that the wretched body is so easilyled to complain. Pray therefore humbly unto the Lord that He will give thee thespirit of compunction and say in the language of the prophet, Feed me, OLord, 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, unlessthou turn thee to God. Why art thou disquieted because it happeneth not to theeaccording to thy wishes and desires? Who is he that hath everything accordingto his will? Neither I, nor thou, nor any man upon the earth. There is no manin the world free from trouble or anguish, though he were King or Pope. Who ishe 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 aprosperous life that man hath, how rich and how great he is, how powerful, howexalted.” But lift up thine eyes to the good things of heaven, and thoushalt see that all these worldly things are nothing, they are utterlyuncertain, yea, they are wearisome, because they are never possessed withoutcare and fear. The happiness of man lieth not in the abundance of temporalthings but a moderate portion sufficeth him. Our life upon the earth is verilywretchedness. The more a man desireth to be spiritual, the more bitter doth thepresent life become to him; because he the better understandeth and seeth thedefects 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 agreat wretchedness and affliction to a devout man, who would fain be releasedand free from all sin.

3. For the inner man is heavily burdened with the necessities of the body inthis 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 knownot their own misery, and yet greater woe to those who love this miserable andcorruptible life. For to such a degree do some cling to it (even though bylabouring or begging they scarce procure what is necessary for subsistence)that if they might live here always, they would care nothing for the Kingdom ofGod.

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! theywill too sadly find out at the last, how vile and worthless was that which theyloved. The saints of God and all loyal friends of Christ held as nothing thethings which pleased the flesh, or those which flourished in this life, buttheir whole hope and affection aspired to the things which are above. Theirwhole desire was borne upwards to everlasting and invisible things, lest theyshould be drawn downwards by the love of things visible.

5. Lose not, brother, thy loyal desire of progress to things spiritual. Thereis 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 timeto fight, now is the proper time for amendment.” When thou art ill atease and troubled, then is the time when thou art nearest unto blessing. Thoumust 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 longas we carry about with us this frail body, we cannot be without sin, we cannotlive 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 truehappiness. Therefore must we be patient, and wait for the mercy of God, untilthis 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 thouconfessest thy sins, and to-morrow thou committest again the sins thou didstconfess. Now dost thou resolve to avoid a fault, and within an hour thoubehavest thyself as if thou hadst never resolved at all. Good cause have wetherefore to humble ourselves, and never to think highly of ourselves, seeingthat we are so frail and unstable. And quickly may that be lost by ournegligence, 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 andidle? Woe unto us, if we choose to rest, as though it were a time of peace andsecurity, while as yet no sign appeareth in our life of true holiness. Ratherhad we need that we might begin yet afresh, like good novices, to be instructedunto good living, if haply there might be hope of some future amendment andgreater 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 willbe with thee in another world. To-day man is, and to-morrow he will be seen nomore. And being removed out of sight, quickly also he is out of mind. O thedulness 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 thoughtso to order thyself, as if thou wert to die this day. If thou hadst a goodconscience thou wouldst not greatly fear death. It were better for thee towatch against sin, than to fly from death. If to-day thou art not ready, howshalt thou be ready to-morrow? To-morrow is an uncertain day; and how knowestthou that thou shalt have a to-morrow?

2. What doth it profit to live long, when we amend so little? Ah! long lifedoth not always amend, but often the more increaseth guilt. Oh that we mightspend a single day in this world as it ought to be spent! Many there are whoreckon the years since they were converted, and yet oftentimes how little isthe fruit thereof. If it is a fearful thing to die, it may be perchance a yetmore fearful thing to live long. Happy is the man who hath the hour of hisdeath always before his eyes, and daily prepareth himself to die. If thou hastever 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 thouprepared, and so live that death may never find thee unprepared. Many diesuddenly and unexpectedly. For at such an hour as ye think not, the Son of Mancometh.(1) When that last hour shall come, thou wilt begin to think verydifferently of thy whole life past, and wilt mourn bitterly that thou hast beenso negligent and slothful.

4. Happy and wise is he who now striveth to be such in life as he would fain befound in death! For a perfect contempt of the world, a fervent desire to excelin virtue, the love of discipline, the painfulness of repentance, readiness toobey, denial of self, submission to any adversity for love of Christ; these arethe things which shall give great confidence of a happy death. Whilst thou artin health thou hast many opportunities of good works; but when thou art insickness I know not how much thou wilt be able to do. Few are made better byinfirmity: 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 tothe future, for men will forget thee sooner than thou thinkest. It is betterfor thee now to provide in time, and to send some good before thee, than totrust 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 mostprecious. Now is the accepted time, now is the day of salvation. But alas! thatthou spendest not well this time, wherein thou mightest lay up treasure whichshould profit thee everlastingly. The hour will come when thou shalt desire oneday, yea, one hour, for amendment of life, and I know not whether thou shaltobtain.

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

7. Ah, foolish one! why thinkest thou that thou shalt live long, when thou artnot sure of a single day? How many have been deceived, and suddenly have beensnatched away from the body! How many times hast thou heard how one was slainby 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 bythe sword, another by the pestilence, another by the robber. Thus cometh deathto 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 notwhen thou shalt die, nor what shall happen unto thee after death. While thouhast time, lay up for thyself undying riches. Think of nought but of thysalvation; care only for the things of God. Make to thyself friends, byvenerating the saints of God and walking in their steps, that when thoufailest, thou mayest be received into everlasting habitations.(2)

9. Keep thyself as a stranger and a pilgrim upon the earth, to whom the thingsof 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 withcrying and tears, that thy spirit may be found worthy to pass happily afterdeath 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 astrict judge, from whom nothing is hid, who is not bribed with gifts, noraccepteth excuses, but will judge righteous judgment. O most miserable andfoolish 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 notprovide for thyself against the day of judgment, when no man shall be able tobe excused or defended by means of another, but each one shall bear his burdenhimself alone? Now doth thy labour bring forth fruit, now is thy weepingacceptable, thy groaning heard, thy sorrow well pleasing to God, and cleansingto thy soul.

2. Even here on earth the patient man findeth great occasion of purifying hissoul. When suffering injuries he grieveth more for the other’s malicethan for his own wrong; when he prayeth heartily for those that despitefullyuse him, and forgiveth them from his heart; when he is not slow to ask pardonfrom others; when he is swifter to pity than to anger; when he frequentlydenieth 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 whichwe must be purged hereafter. Truly we deceive ourselves by the inordinate lovewhich we bear towards the flesh.

3. What is it which that fire shall devour, save thy sins? The more thousparest thyself and followest the flesh, the more heavy shall thy punishmentbe, and the more fuel art thou heaping up for the burning. For wherein a manhath sinned, therein shall he be the more heavily punished. There shall theslothful be pricked forward with burning goads, and the gluttons be tormentedwith intolerable hunger and thirst. There shall the luxurious and the lovers ofpleasure be plunged into burning pitch and stinking brimstone, and the enviousshall howl like mad dogs for very grief.

4. No sin will there be which shall not be visited with its own properpunishment. The proud shall be filled with utter confusion, and the covetousshall be pinched with miserable poverty. An hour’s pain there shall bemore grievous than a hundred years here of the bitterest penitence. No quietshall be there, no comfort for the lost, though here sometimes there is respitefrom pain, and enjoyment of the solace of friends. Be thou anxious now andsorrowful for thy sins, that in the day of judgment thou mayest have boldnesswith the blessed. For then shall the righteous man stand in great boldnessbefore the face of such as have afflicted him and made no account of hislabours.(1) Then shall he stand up to judge, he who now submitteth himself inhumility to the judgments of men. Then shall the poor and humble man have greatconfidence, 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 tobe a fool and despised for Christ. Then shall all tribulation patiently bornedelight us, while the mouth of the ungodly shall be stopped. Then shall everygodly man rejoice, and every profane man shall mourn. Then the afflicted fleshshall more rejoice than if it had been alway nourished in delights. Then thehumble garment shall put on beauty, and the precious robe shall hide itself asvile. Then the little poor cottage shall be more commended than the gildedpalace. Then enduring patience shall have more might than all the power of theworld. Then simple obedience shall be more highly exalted than all worldlywisdom.

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 thechildren of this world. Then shalt thou find more comfort in having prayeddevoutly than in having fared sumptuously. Then thou wilt rather rejoice inhaving kept silence than in having made long speech. Then holy deeds shall befar stronger than many fine words. Then a strict life and sincere penitenceshall bring deeper pleasure than all earthly delight. Learn now to suffer alittle, that then thou mayest be enabled to escape heavier sufferings. Provefirst here, what thou art able to endure hereafter. If now thou art able tobear so little, how wilt thou be able to endure eternal torments? If now alittle suffering maketh thee so impatient, what shall hell-fire do then? Beholdof a surety thou art not able to have two Paradises, to take thy fill ordelight here in this world, and to reign with Christ hereafter.

7. If even unto this day thou hadst ever lived in honours and pleasures, whatwould the whole profit thee if now death came to thee in an instant? Alltherefore is vanity, save to love God and to serve Him only. For he who lovethGod with all his heart feareth not death, nor punishment, nor judgment, norhell, because perfect love giveth sure access to God. But he who stilldelighteth 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 asidethe fear of God cannot long continue in good, but shall quickly fall into thesnares 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 oftenwhy thou hast renounced the world. Was it not that thou mightest live to Godand become a spiritual man? Be zealous, therefore, for thy spiritual profit,for thou shalt receive shortly the reward of thy labours, and neither fear norsorrow 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 remainfaithful and zealous in labour, doubt not that God shall be faithful andbountiful in rewarding thee. It is thy duty to have a good hope that thou wiltattain the victory, but thou must not fall into security lest thou becomeslothful or lifted up.

2. A certain man being in anxiety of mind, continually tossed about betweenhope and fear, and being on a certain day overwhelmed with grief, cast himselfdown in prayer before the altar in a church, and meditated within himself,saying, “Oh! if I but knew that I should still persevere,” andpresently 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 verysecure.” And straightway being comforted and strengthened, he committedhimself to the will of God and the perturbation of spirit ceased, neither hadhe a mind any more to search curiously to know what should befall himhereafter, but studied rather to inquire what was the good and acceptable willof 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 andthou shalt be fed(1) with its riches. One thing there is which holdeth backmany from progress and fervent amendment, even the dread of difficulty, or thelabour of the conflict. Nevertheless they advance above all others in virtuewho strive manfully to conquer those things which are most grievous andcontrary to them, for there a man profiteth most and meriteth greater gracewhere 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 whois diligent shall attain more profit, although he have stronger passions, thananother who is more temperate of disposition, but is withal less fervent in thepursuit of virtue. Two things specially avail unto improvement in holiness,namely firmness to withdraw ourselves from the sin to which by nature we aremost inclined, and earnest zeal for that good in which we are most lacking. Andstrive also very earnestly to guard against and subdue those faults whichdisplease thee most frequently in others.

5. Gather some profit to thy soul wherever thou art, and wherever thou seest orhearest good examples, stir thyself to follow them, but where thou seestanything which is blameworthy, take heed that thou do not the same; or if atany time thou hast done it, strive quickly to amend thyself. As thine eyeobserveth others, so again are the eyes of others upon thee. How sweet andpleasant is it to see zealous and godly brethren temperate and of gooddiscipline; and how sad is it and grievous to see them walking disorderly, notpractising the duties to which they are called. How hurtful a thing it is toneglect the purpose of their calling, and turn their inclinations to thingswhich are none of their business.

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

7. He who is earnest receiveth and beareth well all things that are laid uponhim. He who is careless and lukewarm hath trouble upon trouble, and sufferethanguish upon every side, because he is without inward consolation, and isforbidden to seek that which is outward. He who is living without discipline isexposed to grievous ruin. He who seeketh easier and lighter discipline shallalways 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 ourwhole 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 exercisesalone; then shouldst thou be far happier than now, when for so many necessitiesthou must serve the flesh. O! that these necessities were not, but only thespiritual 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 contentedwith whatsoever shall happen unto him. Then will he neither rejoice for muchnor be sorrowful for little, but he committeth himself altogether and with fulltrust 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 togrow cold, it shall begin to go ill with thee, but if thou givest thyself untozeal thou shalt find much peace, and shalt find thy labour the lighter becauseof the grace of God and the love of virtue. A zealous and diligent man is readyfor all things. It is greater labour to resist sins and passions than to toilin bodily labours. He who shunneth not small faults falleth little by littleinto greater. At eventide thou shalt always be glad if thou spend the dayprofitably. Watch over thyself, stir thyself up, admonish thyself, andhowsoever it be with others, neglect not thyself. The more violence thou dostunto 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 thineheart to the Lord and forsake this miserable world, and thou shalt find restunto thy soul. Learn to despise outward things and to give thyself to thingsinward, and thou shalt see the kingdom of God come within thee. For the kingdomof 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 aworthy 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 andholdeth 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 mayvouchsafe to come to thee and dwell within thee, for so He saith, if any manloveth me he will keep my words: and my Father will love him, and we will comeunto him and make our abode with him.(2) Give, therefore, place to Christ andrefuse entrance to all others. When thou hast Christ, thou art rich, and hastsufficient. He shall be thy provider and faithful watchman in all things, sothat thou hast no need to trust in men, for men soon change and swiftly passaway, 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 thoughhe be useful and dear to us, neither should much sorrow arise within us ifsometimes he oppose and contradict us. They who are on thy side to-day, mayto-morrow be against thee, and often are they turned round like the wind. Putthy whole trust in God and let Him be thy fear and thy love, He will answer forthee Himself, and will do for thee what is best. Here hast thou no continuingcity,(3) and wheresoever thou art, thou art a stranger and a pilgrim, and thoushalt 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 theplace of thy rest? In heaven ought thy habitation to be, and all earthly thingsshould be looked upon as it were in the passing by. All things pass away andthou equally with them. Look that thou cleave not to them lest thou be takenwith them and perish. Let thy contemplation be on the Most High, and let thysupplication be directed unto Christ without ceasing. If thou canst not beholdhigh and heavenly things, rest thou in the passion of Christ and dwellwillingly in His sacred wounds. For if thou devoutly fly to the wounds ofJesus, and the precious marks of the nails and the spear, thou shalt find greatcomfort in tribulation, nor will the slights of men trouble thee much, and thouwilt easily bear their unkind words.

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

6. If thou hadst once entered into the mind of Jesus, and hadst tasted yea evena little of his tender love, then wouldst thou care nought for thine ownconvenience or inconvenience, but wouldst rather rejoice at trouble broughtupon thee, because the love of Jesus maketh a man to despise himself. He wholoveth Jesus, and is inwardly true and free from inordinate affections, is ableto turn himself readily unto God, and to rise above himself in spirit, and toenjoy fruitful peace.

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

8. If it were well with thee, and thou wert purified from evil, all thingswould work together for thy good and profiting. For this cause do many thingsdisplease thee and often trouble thee, that thou art not yet perfectly dead tothyself nor separated from all earthly things. Nothing so defileth andentangleth the heart of man as impure love towards created things. If thourejectest outward comfort thou wilt be able to contemplate heavenly things andfrequently 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 thepresent duty and take care that God be with thee in whatsoever thou doest. Havea good conscience and God will defend thee, for he whom God will help noman’s perverseness shall be able to hurt. If thou knowest how to hold thypeace and to suffer, without doubt thou shalt see the help of the Lord. Heknoweth the time and the way to deliver thee, therefore must thou resignthyself 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, thatothers know and rebuke our faults.

2. When a man humbleth himself for his defects, he then easily pacifieth othersand quickly satisfieth those that are angered against him. God protecteth anddelivereth the humble man, He loveth and comforteth the humble man, to thehumble man He inclineth Himself, on the humble He bestoweth great grace, andwhen he is cast down He raiseth him to glory: to the humble He revealeth Hissecrets, and sweetly draweth and inviteth him to Himself. The humble man havingreceived reproach, is yet in sufficient peace, because he resteth on God andnot on the world. Reckon not thyself to have profited in anywise unless thoufeel 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 peacemakertowards others. A peaceable man doth more good than a well-learned. Apassionate man turneth even good into evil and easily believeth evil; a good,peaceable man converteth all things into good. He who dwelleth in peace issuspicious of none, but he who is discontented and restless is tossed with manysuspicions, and is neither quiet himself nor suffereth others to be quiet. Heoften saith what he ought not to say, and omitteth what it were more expedientfor him to do. He considereth to what duties others are bound, and neglecteththose 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 wiltnot accept the excuses of others. It would be more just to accuse thyself andexcuse thy brother. If thou wilt that others bear with thee, bear thou withothers. Behold how far thou art as yet from the true charity and humility whichknows not how to be angry or indignant against any save self alone. It is nogreat thing to mingle with the good and the meek, for this is naturallypleasing to all, and every one of us willingly enjoyeth peace and liketh bestthose who think with us: but to be able to live peaceably with the hard andperverse, or with the disorderly, or those who oppose us, this is a great graceand 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, andthere are who neither have peace nor suffer others to have peace; they aretroublesome to others, but always more troublesome to themselves. And there arewho hold themselves in peace, and study to bring others unto peace;nevertheless, all our peace in this sad life lieth in humble suffering ratherthan in not feeling adversities. He who best knoweth how to suffer shallpossess 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. Simplicityreacheth towards God, purity apprehendeth Him and tasteth Him. No good actionwill 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 benefitof thy neighbour, thou wilt entirely enjoy inward liberty. If thine heart wereright, then should every creature be a mirror of life and a book of holydoctrine. There is no creature so small and vile but that it showeth us thegoodness of God.

2. If thou wert good and pure within, then wouldst thou look upon all thingswithout hurt and understand them aright. A pure heart seeth the very depths ofheaven and hell. Such as each one is inwardly, so judgeth he outwardly. Ifthere is any joy in the world surely the man of pure heart possesseth it, andif there is anywhere tribulation and anguish, the evil conscience knoweth itbest. As iron cast into the fire loseth rust and is made altogether glowing, sothe man who turneth himself altogether unto God is freed from slothfulness andchanged into a new man.

3. When a man beginneth to grow lukewarm, then he feareth a little labour, andwillingly accepteth outward consolation; but when he beginneth perfectly toconquer himself and to walk manfully in the way of God, then he counteth asnothing 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 andunderstanding are often lacking to us. Little light is there within us, andwhat we have we quickly lose by negligence. Oftentimes we perceive not howgreat is our inward blindness. We often do ill and excuse it worse. Sometimeswe are moved by passion and count it zeal; we blame little faults in others andpass over great faults in ourselves. Quickly enough we feel and reckon up whatwe bear at the hands of others, but we reflect not how much others are bearingfrom us. He who would weigh well and rightly his own doings would not be theman to judge severely of another.

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

3. Then thou shalt make great progress if thou keep thyself free from alltemporal care. Thou shalt lamentably fall away if thou set a value upon anyworldly thing. Let nothing be great, nothing high, nothing pleasing, nothingacceptable unto thee, save God Himself or the things of God. Reckon asaltogether vain whatsoever consolation comes to thee from a creature. The soulthat loveth God looketh not to anything that is beneath God. God alone iseternal and incomprehensible, filling all things, the solace of the soul, andthe 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 goodconscience and thou shalt ever have joy. A good conscience is able to bearexceeding much, and is exceeding joyful in the midst of adversities; an evilconscience is ever fearful and unquiet. Thou shalt rest sweetly if thy heartcondemn thee not. Never rejoice unless when thou hast done well. The wickedhave never true joy, nor feel internal peace, for there is no peace, saith myGod, to the wicked.(1) And if they say “we are in peace, there shall noharm 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 shallbe brought to nought, and their thoughts shall perish.

2. To glory in tribulation is not grievous to him who loveth; for such gloryingis glorying in the Cross of Christ. Brief is the glory which is given andreceived 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. Thejoy of the upright is from God and in God, and their joy is in the truth. Hewho desireth true and eternal glory careth not for that which is temporal; andhe who seeketh temporal glory, or who despiseth it from his heart, is proved tobear little love for that which is heavenly. He who careth for neither praisesnor 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 artreproached. Thou art what thou art; and thou canst not be better than Godpronounceth thee to be. If thou considerest well what thou art inwardly, thouwilt 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 Godconsidereth 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 createdthing is a sign of great purity and inward faithfulness.

4. He that seeketh no outward witness on his own behalf, showeth plainly thathe hath committed himself wholly to God. For not he that commendeth himself isapproved, as St. Paul saith, but whom the Lord commendeth.(3) To walk inwardlywith God, and not to be held by any outer affections, is the state of aspiritual 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 despisehimself for Jesus’ sake. He must give up all that he loveth for hisBeloved, for Jesus will be loved alone above all things. The love of createdthings is deceiving and unstable, but the love of Jesus is faithful andlasting. 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 Himfor thy friend, for He will not forsake thee when all depart from thee, norwill he suffer thee to perish at the last. Thou must one day be separated fromall, whether thou wilt or wilt not.

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

3. Thou wilt be quickly deceived if thou lookest only upon the outwardappearance of men, for if thou seekest thy comfort and profit in others, thoushalt too often experience loss. If thou seekest Jesus in all things thou shaltverily 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 tohimself 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 isnot present everything is hard. When Jesus speaketh not within, our comfort isnothing worth, but if Jesus speaketh but a single word great is the comfort weexperience. Did not Mary Magdalene rise up quickly from the place where shewept when Martha said to her, The Master is come and calleth for thee?(1) Happyhour when Jesus calleth thee from tears to the joy of the spirit! How dry andhard art thou without Jesus! How senseless and vain if thou desirest aughtbeyond Jesus! Is not this greater loss than if thou shouldst lose the wholeworld?

2. What can the world profit thee without Jesus? To be without Jesus is thenethermost hell, and to be with Jesus is sweet paradise. If Jesus were withthee 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 mostrich is he who is much with Jesus.

3. It is great skill to know how to live with Jesus, and to know how to holdJesus is great wisdom. Be thou humble and peaceable and Jesus shall be withthee. Be godly and quiet, and Jesus will remain with thee. Thou canst quicklydrive away Jesus and lose His favour if thou wilt turn away to the outerthings. And if thou hast put Him to flight and lost Him, to whom wilt thouflee, and whom then wilt thou seek for a friend? Without a friend thou canstnot live long, and if Jesus be not thy friend above all thou shalt be very sadand desolate. Madly therefore doest thou if thou trusteth or findest joy in anyother. It is preferable to have the whole world against thee, than Jesusoffended with thee. Therefore of all that are dear to thee, let Jesus bespecially loved.

4. Let all be loved for Jesus’ sake, but Jesus for His own. Jesus Christalone is to be specially loved, for He alone is found good and faithful aboveall friends. For His sake and in Him let both enemies and friends be dear tothee, and pray for them all that they may all know and love Him. Never desireto be specially praised or loved, because this belongeth to God alone, who hathnone like unto Himself. Nor wish thou that any one set his heart on thee, nordo thou give thyself up to the love of any, but let Jesus be in thee and inevery 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 beready to see how gracious the Lord is. And in truth, unless thou be preventedand drawn on by His grace, thou wilt not attain to this, that having cast outand dismissed all else, thou alone art united to God. For when the grace of Godcometh to a man, then he becometh able to do all things, and when it departeththen he will be poor and weak and given up unto troubles. In these thou art notto 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 agreat 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 agreat thing, yea very great, to be able to bear the loss both of human anddivine comfort; and for the love of God willingly to bear exile of heart, andin nought to seek oneself, nor to look to one’s own merit. What greatmatter is it, if thou be cheerful of heart and devout when favour cometh tothee? That is an hour wherein all rejoice. Pleasantly enough doth he ride whomthe grace of God carrieth. And what marvel, if he feeleth no burden who iscarried 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 manto be freed from himself. The holy martyr Laurence overcame the love of theworld and even of his priestly master, because he despised everything in theworld which seemed to be pleasant; and for the love of Christ he calmlysuffered even God’s chief priest, Sixtus, whom he dearly loved, to betaken 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 alsolearn thou to resign any near and beloved friend for the love of God. Nor takeit amiss when thou hast been deserted by a friend, knowing that we must all beparted from one another at last.

3. Mightily and long must a man strive within himself before he learnaltogether 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 notback upon those comforts, nor seeketh such sweetness as may be tasted andhandled, but desireth rather hard exercises, and to undertake severe laboursfor Christ.

4. When, therefore, spiritual comfort is given by God, receive it with givingof thanks, and know that it is the gift of God, not thy desert. Be not liftedup, rejoice not overmuch nor foolishly presume, but rather be more humble forthe gift, more wary and more careful in all thy doings; for that hour will passaway, and temptation will follow. When comfort is taken from thee, do notstraightway despair, but wait for the heavenly visitation with humility andpatience, 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, forwith the great saints and the ancient prophets there was often this manner ofchange.

5. Wherefore one said when the favour of God was present with him, I said in myprosperity I shall never be moved,(1) but he goeth on to say what he feltwithin himself when the favour departed: Thou didst turn Thy face from me, andI was troubled. In spite whereof he in no wise despaireth, but the moreinstantly entreateth God, and saith, Unto Thee, O Lord, will I cry, and willpray unto my God; and then he receiveth the fruit of his prayer, and testifiethhow he hath been heard, saying, The Lord heard me and had mercy upon me, theLord was my helper. But wherein? Thou hast turned my heaviness into joy, Thouhast put off my sackcloth and girded me with gladness. If it was thus with thegreat saints, we who are poor and needy ought not to despair if we aresometimes in the warmth and sometimes in the cold, for the Spirit cometh andgoeth 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 greatmercy 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 littlesavour 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 anabiding in the will of God.

7. I have never found any man so religious and godly, but that he feltsometimes a withdrawal of the divine favour, and lack of fervour. No saint wasever so filled with rapture, so enlightened, but that sooner or later he wastempted. For he is not worthy of the great vision of God, who, for God’ssake, hath not been exercised by some temptation. For temptation is wont to gobefore as a sign of the comfort which shall follow, and heavenly comfort ispromised to those who are proved by temptation. As it is written, To him thatovercometh 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. Andtemptation followeth, lest he be lifted up because of the benefit. The devilsleepeth not; thy flesh is not yet dead; therefore, cease thou not to makethyself ready unto the battle, for enemies stand on thy right hand and on thyleft, 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 forpatience 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 andspiritual joy if he might always have it? For spiritual comforts exceed all thedelights of the world, and all the pleasures of the flesh. For all worldlydelights are either empty or unclean, whilst spiritual delights alone arepleasant and honourable, the offspring of virtue, and poured forth by God intopure 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 ofspirit and great confidence in self. God doeth well in giving us the grace ofcomfort, but man doeth ill in not immediately giving God thanks thereof. Andthus the gifts of grace are not able to flow unto us, because we are ungratefulto the Author of them, and return them not wholly to the Fountain whence theyflow. For grace ever becometh the portion of him who is grateful and that istaken 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 nocontemplation which leadeth to pride. For all that is high is not holy, nor iseverything that is sweet good; every desire is not pure; nor is everything thatis dear to us pleasing unto God. Willingly do I accept that grace whereby I ammade humbler and more wary and more ready to renounce myself. He who is madelearned by the gift of grace and taught wisdom by the stroke of the withdrawalthereof, will not dare to claim any good thing for himself, but will ratherconfess that he is poor and needy. Give unto God the thing which isGod’s,(1) and ascribe to thyself that which is thine; that is, givethanks unto God for His grace, but for thyself alone confess thy fault, andthat thy punishment is deserved for thy fault.

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

5. Be thankful, therefore, for the least benefit and thou shalt be worthy toreceive greater. Let the least be unto thee even as the greatest, and let thatwhich is of little account be unto thee as a special gift. If the majesty ofthe Giver be considered, nothing that is given shall seem small and of noworth, 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 everdoth for our profit whatever He suffereth to come upon us. He who seeketh toretain 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 mayreturn; 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 manycompanions of His table, but few of His fasting. All desire to rejoice withHim, few are willing to undergo anything for His sake. Many follow Jesus thatthey may eat of His loaves, but few that they may drink of the cup of Hispassion. Many are astonished at His Miracles, few follow after the shame of HisCross. Many love Jesus so long as no adversities happen to them. Many praiseHim and bless Him, so long as they receive any comforts from Him. But if Jesushide Himself and withdraw from them a little while, they fall either intocomplaining or into too great dejection of mind.

2. But they who love Jesus for Jesus’ sake, and not for any consolationof their own, bless Him in all tribulation and anguish of heart as in thehighest consolation. And if He should never give them consolation, neverthelessthey 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 ofself! Should not all they be called mercenary who are always seekingconsolations? Do they not prove themselves lovers of self more than of Christwho are always seeking their own gain and advantage? Where shall be found onewho is willing to serve God altogether for nought?

4. Rarely is any one found so spiritual as to be stripped of all selfishthoughts, for who shall find a man truly poor in spirit and free of all createdthings? “His value is from afar, yea from the ends of the earth.” Aman may give away all his goods, yet that is nothing; and if he do many deedsof penitence, yet that is a small thing; and though he understand allknowledge, yet that is afar off; and if he have great virtue and zealousdevotion, yet much is lacking unto him, yea, one thing which is the mostnecessary to him of all. What is it then? That having given up all thingsbesides, he give up himself and go forth from himself utterly, and retainnothing of self-love; and having done all things which he knoweth to be hisduty to do, that he feel that he hath done nothing. Let him not reckon thatmuch which might be much esteemed, but let him pronounce himself to be in truthan unprofitable servant, as the Truth Himself saith, When ye have done allthings that are commanded you, say, we are unprofitable servants.(1) Then mayhe be truly poor and naked in spirit, and be able to say with the Prophet, Asfor me, I am poor and needy.(2) Nevertheless, no man is richer than he, no manstronger, no man freer. For he knoweth both how to give up himself and allthings, 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 denyhimself and take up his Cross and follow Me.(1) But it will be much harder tohear that last sentence, Depart from me, ye wicked, into eternal fire.(2) Forthey who now willingly hear the word of the Cross and follow it, shall not thenfear the hearing of eternal damnation. This sign of the Cross shall be inheaven when the Lord cometh to Judgment. Then all servants of the Cross, who inlife have conformed themselves to the Crucified, shall draw nigh unto Christthe Judge with great boldness.

2. Why fearest thou then to take up the cross which leadeth to a kingdom? Inthe Cross is health, in the Cross is life, in the Cross is protection fromenemies, in the Cross is heavenly sweetness, in the Cross strength of mind, inthe Cross joy of the spirit, in the Cross the height of virtue, in the Crossperfection of holiness. There is no health of the soul, no hope of eternallife, save in the Cross. Take up therefore, thy cross and follow Jesus and thoushalt go into eternal life. He went before thee bearing His Cross and died forthee upon the Cross, that thou also mayest bear thy cross and mayest love to becrucified 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 wayof the Holy Cross and of daily mortification. Go where thou wilt, seekwhatsoever thou wilt, and thou shalt find no higher way above nor safer waybelow, than the way of the Holy Cross. Dispose and order all things accordingto thine own will and judgment, and thou shalt ever find something to suffereither willingly or unwillingly, and thus thou shalt ever find thy cross. Forthou 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 thyneighbour, and which is more, thou wilt often be wearisome to thyself. Andstill thou canst not be delivered nor eased by any remedy or consolation, butmust bear so long as God will. For God will have thee learn to suffertribulation without consolation, and to submit thyself fully to it, and bytribulation be made more humble. No man understandeth the Passion of Christ inhis 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. Thoucanst not flee from it whithersoever thou hurriest, for whithersoever thoucomest, thou bearest thyself with thee, and shalt ever find thyself. Turn theeabove, turn thee below, turn thee without, turn thee within, and in them allthou shalt find the Cross; and needful is it that thou everywhere possesspatience 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 tothe 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 burdenfor thyself and greatly increaseth thy load, and yet thou must bear it. If thoucast away one cross, without doubt thou shalt find another and perchance aheavier.

6. Thinketh thou to escape what no mortal hath been able to avoid? Which of thesaints in the world hath been without the cross and tribulation? For not evenJesus Christ our Lord was one hour without the anguish of His Passion, so longas 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 thisroyal way, which is the way of the Holy Cross?

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

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

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

10. Set thyself, therefore, like a good and faithful servant of Christ, to themanful bearing of the Cross of thy Lord, who out of love was crucified forthee. Prepare thyself for the bearing many adversities and manifold troubles inthis wretched life; because so it shall be with thee wheresoever thou art, andso in very deed thou shalt find it, wherever thou hide thyself. This it mustbe; and there is no means of escaping from tribulation and sorrow, except tobear them patiently. Drink thou lovingly thy Lord’s cup if thou desirestto be His friend and to have thy lot with Him. Leave consolations to God, letHim do as seemeth best to Him concerning them. But do thou set thyself toendure tribulations, and reckon them the best consolations; for the sufferingsof this present time are not worthy to be compared with the glory which shallbe 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 theefor Christ’s sake, then reckon that it is well with thee, because thouhast found paradise on earth. So long as it is hard to thee to suffer and thoudesirest to escape, so long it will not be well with thee, and tribulationswill follow thee everywhere.

12. If thou settest thyself to that thou oughtest, namely, to suffer and todie, it shall soon go better with thee, and thou shalt find peace. Though thoushouldest be caught up with Paul unto the third heaven,(5) thou art not on thataccount secure from suffering evil. I will show him, saith Jesus, what greatthings he must suffer for My Name’s sake.(6) It remaineth, therefore, tothee 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, howgreat glory should await thee, what rejoicing among all the saints of God, whatbright example also to thy neighbour! For all men commend patience, althoughfew be willing to practise it. Thou oughtest surely to suffer a little forChrist 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 submittedhimself to bearing adversities for Christ. Nothing more acceptable to God,nothing more healthful for thyself in this world, than to suffer willingly forChrist. And if it were thine to choose, thou oughtest rather to wish to sufferadversities for Christ, than to be refreshed with manifold consolations, forthou wouldest be more like Christ and more conformed to all saints. For ourworthiness and growth in grace lieth not in many delights and consolations, butrather in bearing many troubles and adversities.

15. If indeed there had been anything better and more profitable to the healthof 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, Heplainly exhorteth to bear their cross, and saith, If any man will come afterMe, let him deny himself and take up his cross, and follow Me.(7) So now thatwe have thoroughly read and studied all things, let us hear the conclusion ofthe whole matter. We must through much tribulation enter into the kingdom ofGod.(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 soulwhich heareth the Lord speaking within it, and receiveth the word ofconsolation from His mouth. Blessed are the ears which receive the echoes ofthe 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 areclosed to things without, but are fixed upon things within. Blessed are theywho search inward things and study to prepare themselves more and more by dailyexercises for the receiving of heavenly mysteries. Blessed are they who long tohave 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, somayest thou hear what the Lord God will say within thee.

2. These things saith thy Beloved, “I am thy salvation, I am thy peaceand thy life. Keep thee unto Me, and thou shalt find peace.” Put awaythee all transitory things, seek those things that are eternal. For what areall temporal things but deceits, and what shall all created things help thee ifthou be forsaken by the Creator? Therefore put all things else away, and givethyself to the Creator, to be well pleasing and faithful to Him, that thoumayest 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 meunderstanding that I may know Thy testimonies. Incline my heart unto the wordsof Thy mouth.(2) Let thy speech distil as the dew. The children of Israel spakein old time to Moses, Speak thou unto us and we will hear, but let not the Lordspeak unto us lest we die.(3) Not thus, O Lord, not thus do I pray, but ratherwith Samuel the prophet, I beseech Thee humbly and earnestly, Speak, Lord, forThy servant heareth. Let not Moses speak to me, nor any prophet, but ratherspeak Thou, O Lord, who didst inspire and illuminate all the prophets; for Thoualone without them canst perfectly fill me with knowledge, whilst they withoutThee shall profit nothing.

2. They can indeed utter words, but they give not the spirit. They speak withexceeding beauty, but when Thou art silent they kindle not the heart. They giveus scriptures, but Thou makest known the sense thereof. They bring usmysteries, but Thou revealest the things which are signified. They uttercommandments, but Thou helpest to the fulfilling of them. They show the way,but Thou givest strength for the journey. They act only outwardly, but Thoudost instruct and enlighten the heart. They water, but Thou givest theincrease. 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 notenkindled 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, forThy servant heareth; Thou hast the words of eternal life.(4) Speak unto me forsome consolation unto my soul, for the amendment of my whole life, and for thepraise 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 considerthem not

“My Son, hear My words, for My words are most sweet, surpassing all theknowledge 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 insilence, and to be received with all humility and with deep love.”

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

3. “I,” saith the Lord, “taught the prophets from thebeginning, and even now cease I not to speak unto all; but many are deaf andhardened 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 goodpleasure of God. The world promiseth things that are temporal and small, and itis 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 allthings, 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 scarcelift a foot once from the ground. Mean reward is sought after; for a singlepiece of money sometimes there is shameful striving; for a thing which is vainand 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 tothem to toil even a little. Be thou ashamed therefore, slothful anddiscontented servant, for they are found readier unto perdition than thou untolife. 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, norsendeth 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 untothe end. Therefore am I the rewarder of all good men, and a strong approver ofall who are godly.

5. “Write My words in thy heart and consider them diligently, for theyshall be very needful to thee in time of temptation. What thou understandestnot when thou readest, thou shalt know in the time of thy visitation. I am wontto visit Mine elect in twofold manner, even by temptation and by comfort, and Iteach them two lessons day by day, the one in chiding their faults, the otherin 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 tospeak unto Thee? I am the very poorest of Thy servants, an abject worm, muchpoorer and more despicable than I know or dare to say. Nevertheless remember, OLord, that I am nothing, I have nothing, and can do nothing. Thou only artgood, just and holy; Thou canst do all things, art over all things, fillest allthings, leaving empty only the sinner. Call to mind Thy tender mercies, andfill my heart with Thy grace, Thou who wilt not that Thy work should return toThee 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 Thycomfort 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 beforeThee, for Thou art my wisdom, who knowest me in truth, and knewest me beforethe 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 seekMe continually. He who walketh before Me in the truth shall be safe from evilassaults, and the truth shall deliver him from the wiles and slanders of thewicked. If the truth shall make thee free, thou shalt be free indeed, and shaltnot 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 Thytruth teach me, let it keep me and preserve me safe unto the end. Let it freeme from all evil and inordinate affection, and I will walk before Thee in greatfreedom of heart.

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

4. “Let, therefore, nothing which thou doest seem to thee great; letnothing be grand, nothing of value or beauty, nothing worthy of honour, nothinglofty, nothing praiseworthy or desirable, save what is eternal. Let the eternaltruth please thee above all things, let thine own great vileness displease theecontinually. 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 andpride, they desire to know my secret things and to understand the deep thingsof God, whilst they neglect themselves and their salvation. These often fallinto great temptations and sins because of their pride and curiosity, for I amagainst them.

5. “Fear thou the judgments of God, fear greatly the wrath of theAlmighty. Shrink from debating upon the works of the Most High, but searchnarrowly thine own iniquities into what great sins thou hast fallen, and howmany good things thou hast neglected. There are some who carry their devotiononly in books, some in pictures, some in outward signs and figures; some haveMe in their mouths, but little in their hearts. Others there are who, beingenlightened in their understanding and purged in their affections, continuallylong after eternal things, hear of earthly things with unwillingness, obey thenecessities of nature with sorrow. And these understand what the Spirit oftruth speaketh in them; for He teacheth them to despise earthly things and tolove heavenly; to neglect the world and to desire heaven all the day andnight.”

CHAPTER V

Of the wonderful power of the Divine Love

I bless Thee, O Heavenly Father, Father of my Lord Jesus Christ, for that Thouhast vouchsafed to think of me, poor that I am. O, Father of Mercies and God ofall comfort,(1) I give thanks unto Thee, who refreshest me sometimes with thineown comfort, when I am unworthy of any comfort. I bless and glorify Theecontinually, 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 intomy heart, all my inward parts shall rejoice. Thou art my glory and the joy ofmy 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 bestrengthened and comforted by Thee; therefore visit Thou me often and instructme with Thy holy ways of discipline. Deliver me from evil passions, and cleansemy heart from all inordinate affections, that, being healed and altogethercleansed within, I may be made ready to love, strong to suffer, steadfast toendure.

3. Love is a great thing, a good above all others, which alone maketh everyheavy burden light, and equaliseth every inequality. For it beareth the burdenand maketh it no burden, it maketh every bitter thing to be sweet and of goodtaste. The surpassing love of Jesus impelleth to great works, and exciteth tothe continual desiring of greater perfection. Love willeth to be raised up, andnot to be held down by any mean thing. Love willeth to be free and aloof fromall worldly affection, lest its inward power of vision be hindered, lest it beentangled by any worldly prosperity or overcome by adversity. Nothing issweeter than love, nothing stronger, nothing loftier, nothing broader, nothingpleasanter, nothing fuller or better in heaven nor on earth, for love was bornof 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. Hegiveth all things for all things, and hath all things in all things, because heresteth in One who is high above all, from whom every good floweth andproceedeth. He looketh not for gifts, but turneth himself to the Giver aboveall good things. Love oftentimes knoweth no measure, but breaketh out above allmeasure; love feeleth no burden, reckoneth not labours, striveth after morethan it is able to do, pleadeth not impossibility, because it judgeth allthings which are lawful for it to be possible. It is strong therefore for allthings, and it fulfilleth many things, and is successful where he who lovethnot faileth and lieth down.

5. Love is watchful, and whilst sleeping still keepeth watch; though fatiguedit is not weary, though pressed it is not forced, though alarmed it is notterrified, but like the living flame and the burning torch, it breaketh forthon high and securely triumpheth. If a man loveth, he knoweth what this voicecrieth. For the ardent affection of the soul is a great clamour in the ears ofGod, 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 mouthof my heart how sweet it is to love, to be dissolved, and to swim in love. Letme be holden by love, mounting above myself through exceeding fervour andadmiration. Let me sing the song of love, let me follow Thee my Beloved onhigh, let my soul exhaust itself in Thy praise, exulting with love. Let me loveThee more than myself, not loving myself except for Thy sake, and all men inThee who truly love Thee, as the law of love commandeth which shineth forthfrom Thee.

7. Love is swift, sincere, pious, pleasant, gentle, strong, patient, faithful,prudent, long-suffering, manly, and never seeking her own; for wheresoever aman 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 obedientto all that are in authority, vile and lowly in its own sight, devout andgrateful towards God, faithful and always trusting in Him even when God hidethHis 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 theBeloved, is not worthy to be called a lover of God. It behoveth him who lovethto 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 thyundertakings, and too eagerly seekest after consolation. The strong loverstandeth fast in temptations, and believeth not the evil persuasions of theenemy. 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 asthe love of the giver. He looketh for the affection more than the value, andsetteth all gifts lower than the Beloved. The noble lover resteth not in thegift, 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 thousometimes perceivest is the effect of present grace and some foretaste of theheavenly country; but hereon thou must not too much depend, for it goeth andcometh. 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 greatmerit.

6. “Therefore let not strange fancies disturb thee, whencesoever theyarise. Bravely observe thy purpose and thy upright intentions towards God. Itis 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. Forthou dost rather unwillingly undergo them than cause them; and so long as theydisplease thee and thou strivest against them, it is a merit and no loss.

7. “Know thou that thine old enemy altogether striveth to hinder thypursuit after good, and to deter thee from every godly exercise, to wit, thecontemplation of the Saints, the pious remembrance of My passion, theprofitable recollection of sin, the keeping of thy own heart, and the steadfastpurpose to grow in virtue. He suggesteth to thee many evil thoughts, that hemay work in thee weariness and terror, and so draw thee away from prayer andholy reading. Humble confession displeaseth him, and if he were able he wouldmake thee to cease from Communion. Believe him not, nor heed him, though many atime 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, ‘Departunclean spirit; put on shame, miserable one; horribly unclean art thou, whobringest such things to mine ears. Depart from me, detestable deceiver; thoushalt have no part in me; but Jesus shall be with me, as a strong warrior, andthou shalt stand confounded. Rather would I die and bear all suffering, thanconsent 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 mysalvation: whom then shall I fear? Though a host of men should rise up againstme, yet shall not my heart be afraid. The Lord is my strength and myRedeemer.’(1)

8. “Strive thou like a good soldier; and if sometimes thou fail throughweakness, put on thy strength more bravely than before, trusting in My moreabundant grace, and take thou much heed of vain confidence and pride. Becauseof it many are led into error, and sometimes fall into blindness well-nighirremediable. Let this ruin of the proud, who foolishly lift themselves up, beto 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 itgreatly; but rather to despise thyself, and to fear as though this grace weregiven 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 astate of grace how miserable and poor thou art wont to be without grace. Nor isthere advance in spiritual life in this alone, that thou hast the grace ofconsolation, but that thou humbly and unselfishly and patiently takest thewithdrawal thereof; so that thou cease not from the exercise of prayer, norsuffer thy other common duties to be in anywise neglected; rather do thy taskmore readily, as though thou hadst gained more strength and knowledge; and donot altogether neglect thyself because of the dearth and anxiety of spiritwhich thou feelest.

2. “For there are many who, when things have not gone prosperous withthem, become forthwith impatient or slothful. For the way of a man is not inhimself,(1) but it is God’s to give and to console, when He will, and asmuch as He will, and whom He will, as it shall please Him, and no further. Somewho were presumptuous because of the grace of devotion within them, havedestroyed themselves, because they would do more than they were able, notconsidering the measure of their own littleness, but rather following theimpulse of the heart than the judgment of the reason. And because they presumedbeyond what was well-pleasing unto God, therefore they quickly lost grace. Theybecame poor and were left vile, who had built for themselves their nest inheaven; so that being humbled and stricken with poverty, they might learn notto fly with their own wings, but to put their trust under My feathers. They whoare as yet new and unskilled in the way of the Lord, unless they rulethemselves 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 theexperience of others, the result will be very dangerous to them if they stillrefuse to be drawn away from their own notion. Those who are wise in their ownconceits, seldom patiently endure to be ruled by others. It is better to have asmall portion of wisdom with humility, and a slender understanding, than greattreasures of sciences with vain self-esteem. It is better for thee to have lessthan much of what may make thee proud. He doeth not very discreetly who givethup himself entirely to joy, forgetting his former helplessness and the chastefear 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 trustfullythan he ought.

4. “He who in time of peace willeth to be oversecure shall be often foundin time of war overdispirited and full of fears. If thou knewest always how tocontinue humble and moderate in thyself, and to guide and rule thine own spiritwell, thou wouldest not so quickly fall into danger and mischief. It is goodcounsel that when fervour of spirit is kindled, thou shouldest meditate how itwill 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 atime for a warning to thee, and also for mine own glory. Such a trial is oftenmore useful than if thou hadst always things prosperous according to thine ownwill.

5. “For merits are not to be reckoned by this, that a man hath manyvisions or consolations, or that he is skilled in the Scriptures, or that he isplaced in a high situation; but that he is grounded upon true humility andfilled with divine charity, that he always purely and uprightly seeketh thehonour of God, that he setteth not by himself, but unfeignedly despisethhimself, and even rejoiceth to be despised and humbled by others more than tobe 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 Icannot gainsay it. But if I abase myself, and bring myself to nought, andshrink from all self-esteem, and grind myself to dust, which I am, Thy gracewill be favourable unto me, and Thy light will be near unto my heart; and allself-esteem, how little soever it be, shall be swallowed up in the depths of mynothingness, and shall perish for ever. There Thou showest to me myself, what Iam, what I was, and whither I have come: so foolish was I and ignorant.(1) If Iam left to myself, behold I am nothing, I am all weakness; but if suddenly Thoulook upon me, immediately I am made strong, and filled with new joy. And it isgreat marvel that I am so suddenly lifted up, and so graciously embraced byThee, 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 mein so many necessities, which guardeth me also in great dangers and snatchethme, as I may truly say, from innumerable evils. For verily, by loving myselfamiss, I lost myself, and by seeking and sincerely loving Thee alone, I foundboth myself and Thee, and through love I have brought myself to yet deepernothingness: 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 ingratesand to those who are turned far from Thee. Turn Thou us unto Thyself, that wemay 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 betruly happy. Out of such purpose thy affection shall be purified, which toooften is sinfully bent upon itself and upon created things. For if thou seekestthyself in any matter, straightway thou wilt fail within thyself and growbarren. Therefore refer everything to Me first of all, for it is I who gavethee all. So look upon each blessing as flowing from the Supreme Good, and thusall things are to be attributed to Me as their source.

2. “From Me the humble and great, the poor and the rich, draw water asfrom a living fountain, and those who serve Me with a free and faithful spiritshall receive grace for grace. But he who will glory apart from Me, or will bedelighted with any good which lieth in himself, shall not be established intrue joy, nor shall be enlarged in heart, but shall be greatly hindered andthrown 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 withgreat 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 noenvy, nor straitening of the heart, nor shall any self-love take possession ofthee. For divine charity conquereth all things, and enlargeth all the powers ofthe soul. If thou art truly wise, thou wilt rejoice in Me alone, thou wilt hopein Me alone; for there is none good but one, that is God,(1) Who is to bepraised 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 theears of my God, my Lord, and my King, who is exalted above all, Oh howplentiful is Thy goodness which Thou hast laid up for them that fearThee!(1) But what art Thou to those who love Thee? What to those who serveThee with their whole heart? Truly unspeakable is the sweetness of thecontemplation of Thee, which Thou bestowest upon those who love Thee. In thismost of all Thou hast showed me the sweetness of Thy charity, that when I wasnot, Thou madest me, and when I wandered far from Thee, Thou broughtest me backthat I might serve Thee, and commandedst me to love Thee.

2. O Fountain of perpetual love, what shall I say concerning Thee? How shall Ibe unmindful of Thee, who didst vouchsafe to remember me, even after I pinedaway and perished? Thou hast had mercy beyond all hope upon Thy servant, andhast showed Thy grace and friendship beyond all deserving. What reward shall Irender Thee for this Thy grace? For it is not given unto all to renounce thisworld and its affairs, and to take up a religious life. For is it a great thingthat I should serve Thee, whom every creature ought to serve? It ought not toseem a great thing to me to serve Thee; but rather this appeareth to me a greatand wonderful thing, that Thou vouchsafest to receive as Thy servant one sopoor 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. Andyet verily it is Thou who servest me, rather than I Thee. Behold the heaven andthe earth which Thou hast created for the service of men; they are at Thybidding, and perform daily whatsoever Thou dost command. Yea, and this islittle; for Thou hast even ordained the Angels for the service of man. But itsurpasseth even all these things, that Thou Thyself didst vouchsafe to ministerunto 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 Iwere able to serve Thee all the days of my life! Oh that even for one day Iwere enabled to do Thee service worthy of Thyself! For verily Thou art worthyof all service, all honour, and praise without end. Verily Thou art my God, andI am Thy poor servant, who am bound to serve Thee with all my strength, norought I ever to grow weary of Thy praise. This is my wish, this is my exceedinggreat 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 Thysake. For they shall have great grace who of their own will shall submitthemselves to Thy most holy service. They who for Thy love have cast away everycarnal delight shall find the sweetest consolation of the Holy Ghost. They whoenter the narrow way of life for Thy Name’s sake, and have put away allworldly cares, shall attain great liberty of spirit.

6. Oh grateful and delightsome service of God, whereby man is made truly freeand holy! Oh sacred condition of the religious servant, which maketh man equalto the Angels, well-pleasing unto God, terrible to evil spirits, and acceptableto all faithful ones! Oh service to be embraced and ever desired, in which thehighest 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 welllearned yet.”

2. What are they, Lord?

3. “To place thy desire altogether in subjection to My good pleasure, andnot to be a lover of thyself, but an earnest seeker of My will. Thy desiresoften excite and urge thee forward; but consider with thyself whether thou artnot more moved for thine own objects than for My honour. If it is Myself thatthou seekest, thou shalt be well content with whatsoever I shall ordain; but ifany pursuit of thine own lieth hidden within thee, behold it is this whichhindereth and weigheth thee down.

4. “Beware, therefore, lest thou strive too earnestly after some desirewhich thou hast conceived, without taking counsel of Me; lest haply it repentthee afterwards, and that displease thee which before pleased, and for whichthou didst long as for a great good. For not every affection which seemeth goodis to be forthwith followed; neither is every opposite affection to beimmediately avoided. Sometimes it is expedient to use restraint even in gooddesires and wishes, lest through importunity thou fall into distraction ofmind, 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 toconfusion.

5. “Sometimes, indeed, it is needful to use violence, and manfully tostrive against the sensual appetite, and not to consider what the flesh may ornot will; but rather to strive after this, that it may become subject, howeverunwillingly, to the spirit. And for so long it ought to be chastised andcompelled to undergo slavery, even until it be ready for all things, and learnto be contented with little, to be delighted with things simple, and never tomurmur 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 inthis 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 apeace as is without trials, and knoweth no adversities; but rather that thoushouldest judge thyself to have found peace, when thou art tried with manifoldtribulations, and proved by many adversities. If thou shalt say that thou artnot able to bear much, how then wilt thou sustain the fire hereafter? Of twoevils we should always choose the less. Therefore, that thou mayest escapeeternal torments hereafter, strive on God’s behalf to endure presentevils bravely. Thinkest thou that the children of this world suffer nought, orbut little? Thou wilt not find it so, even though thou find out the mostprosperous.

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

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

5. “For if thou wilt truly find delight, and be abundantly comforted ofMe, behold in the contempt of all worldly things and in the avoidance of allworthless pleasures shall be thy blessing, and fulness of consolation shall begiven 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 thoushalt 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 ofspirit. The old serpent will urge and embitter thee, but will be put to flightby prayer; moreover, by useful labour his entrance will be greatlyobstructed.”

(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, withdrawethhimself also from grace, and he who seeketh private advantages, loseth thosewhich are common unto all. If a man submit not freely and willingly to one setover 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 tohim 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 beenlaid low. There is no more grievous and deadly enemy to the soul than thou artto thyself, if thou art not led by the Spirit. Thou must not altogetherconceive contempt for thyself, if thou wilt prevail against flesh and blood.Because as yet thou inordinately lovest thyself, therefore thou shrinkest fromyielding 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 MostHigh, who created all things out of nothing, subjected Myself to man for thysake? I became the most humble and despised of men, that by My humility thoumightest overcome thy pride. Learn to obey, O dust! Learn to humble thyself, Oearth and clay, and to bow thyself beneath the feet of all. Learn to crush thypassions, and to yield thyself in all subjection.

3. “Be zealous against thyself, nor suffer pride to live within thee, butso show thyself subject and of no reputation, that all may be able to walk overthee, and tread thee down as the clay in the streets. What hast thou, O foolishman, of which to complain? What, O vile sinner, canst thou answer those whospeak against thee, seeing thou hast so often offended God, and many a timehast deserved hell? But Mine eye hath spared thee, because thy soul wasprecious in My sight; that thou mightest know My love, and mightest be thankfulfor My benefits; and that thou mightest give thyself altogether to truesubjection and humility, and patiently bear the contempt which thoumeritest.”

CHAPTER XIV

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

Thou sendest forth Thy judgments against me, O Lord, and shakest all my boneswith 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 chargestThine 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? Theywhose works seemed to be praiseworthy, fell into the lowest depths, and theywho did eat Angels’ food, them have I seen delighted with the husks thatthe swine do eat.

2. There is therefore no holiness, if Thou O Lord, withdraw Thine hand. Nowisdom profiteth, if Thou leave off to guide the helm. No strength availeth, ifThou cease to preserve. No purity is secure, if Thou protect it not. Noself-keeping availeth, if Thy holy watching be not there. For when we are leftalone we are swallowed up and perish, but when we are visited, we are raisedup, 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 asnothing, if I seem to have nothing good! Oh, how profoundly ought I to submitmyself to Thy unfathomable judgments, O Lord, when I find myself nothing elsesave nothing, and again nothing! Oh weight unmeasurable, oh ocean which cannotbe 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 Himthat fashioned it?(2) How can he be lifted up in vain speech whose heart issubjected in truth to God? The whole world shall not lift him up whom Truthhath subdued; nor shall he be moved by the mouth of all who praise him, whohath placed all his hope in God. For they themselves who speak, behold, theyare all nothing; for they shall cease with the sound of their words, but thetruth 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 donein Thy Name. Lord, if thou see it good for me, and approve it as useful, thengrant me to use it for Thy honour. But if thou knowest that it shall be hurtfulunto me, and not profitable for the health of my soul, take the desire awayfrom me’! For not every desire is from the Holy Ghost, although it appearto a man right and good. It is difficult to judge with certainty whether a goodor an evil spirit move thee to desire this or that, or whether thou art movedby thine own spirit. Many have been deceived at the last, who seemed at thebeginning to be moved by a good spirit.

2. “Therefore, whatsoever seemeth to thee desirable, thou must alwaysdesire and seek after it with the fear of God and humility of heart, and mostof 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 Thouwilt. Give what Thou wilt, so much as Thou wilt, when Thou wilt. Do with me asThou knowest best, and as best shall please Thee, and as shall be most to Thinehonour. Place me where Thou wilt, and freely work Thy will with me in allthings. 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, thatI 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 inme, and persevere with me, even unto the end. Grant that I may ever desire andwish whatsoever is most pleasing and dear unto Thee. Let Thy will be mine, andlet my will alway follow Thine, and entirely accord with it. May I choose andreject whatsoever Thou dost; yea, let it be impossible for me to choose orreject except according to Thy will.

4. Grant that I may die to all worldly things, and for Thy sake love to bedespised and unknown in this world. Grant unto me, above all things that I candesire, to rest in Thee, and that in Thee my heart may be at peace. Thou artthe true peace of the heart, Thou alone its rest; apart from Thee all thingsare hard and unquiet. In Thee alone, the supreme and eternal God, I will layme 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 nothere, but hereafter. For if I alone had all the solaces of this world, and wereable 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. Waitbut a little while, my soul, wait for the Divine promise, and thou shalt haveabundance of all good things in heaven. If thou longest too inordinately forthe 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 notbe satisfied with any temporal good, for thou wast not created for theenjoyment of these.

2. Although thou hadst all the good things which ever were created, yet couldstnot thou be happy and blessed; all thy blessedness and thy felicity lieth inGod who created all things; not such felicity as seemeth good to the foolishlover of the world, but such as Christ’s good and faithful servants waitfor, and as the spiritual and pure in heart sometimes taste, whose conversationis in heaven.(1) All human solace is empty and short-lived; blessed and true isthat solace which is felt inwardly, springing from the truth. The godly maneverywhere 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 tobe able to give up cheerfully all human comfort. And if Thy consolation failme, let Thy will and righteous approval be alway with me for the highestcomfort. For Thou wilt not always be chiding, neither keepest Thou Thineanger 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 expedientfor thee. Thou thinkest as a man, in many things thou judgest as humanaffection persuadeth thee.”

2. Lord, what Thou sayest is true. Greater is Thy care for me than all the carewhich I am able to take for myself. For too insecurely doth he stand whocasteth not all his care upon Thee. Lord, so long as my will standeth right andfirm in Thee, do with me what Thou wilt, for whatsoever Thou shalt do with mecannot 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 Thouvouchsafe to comfort me, and always blessed be Thou if Thou cause me to betroubled.

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 andneedy as willingly as full and rich.”

4. Lord, I will willingly bear for Thee whatsoever Thou wilt have to come uponme. Without choice I will receive from Thy hand good and evil, sweet andbitter, joy and sadness, and will give Thee thanks for all things which shallhappen unto me. Keep me from all sin, and I will not fear death nor hell. Onlycast me not away for ever, nor blot me out of the book of life. Then notribulation 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 thymiseries not of necessity, but drawn by love that thou mightest learn patienceand mightest bear temporal miseries without murmuring. For from the hour of Mybirth, until My death upon the Cross, I ceased not from bearing of sorrow; Ihad much lack of temporal things; I oftentimes heard many reproaches againstMyself; I gently bore contradictions and hard words; I received ingratitude forbenefits, blasphemies for My miracles, rebukes for My doctrine.”

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

3. Oh what great thanks am I bound to give Thee, who hast vouchsafed to show meand all faithful people the good and right way to Thine eternal kingdom, forThy way is our way, and by holy patience we walk to Thee who art our Crown. IfThou hadst not gone before and taught us, who would care to follow? Oh, how farwould 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 anddiscourses; what would become of us if we had not such a light to help usfollow 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 andthat of My saints. Thou hast not yet resisted unto blood.(1) It is little whichthou sufferest in comparison with those who have suffered so many things, havebeen so strongly tempted, so grievously troubled, so manywise proved and tried.Thou oughtest therefore to call to mind the more grievous sufferings of othersthat thou mightest bear thy lesser ones more easily, and if they seem not tothee little, see that it is not thy impatience which is the cause of this. Butwhether they be little or whether they be great, study to bear them all withpatience.

2. “So far as thou settest thyself to bear patiently, so far thou dostwisely and art deserving of the more merit; thou shalt also bear the moreeasily 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 kindto be borne by me, for he hath done me grievous harm and imputeth to me what Ihad never thought: but from another I will suffer patiently, such things as Isee I ought to suffer.’ Foolish is such a thought as this, for itconsidereth not the virtue of patience, nor by whom that virtue is to becrowned, but it rather weigheth persons and offences against self.

3. “He is not truly patient who will only suffer as far as seemeth rightto himself and from whom he pleaseth. But the truly patient man considereth notby 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 indifferentlyfrom 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 itsreward.

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 notsuffer thou refusest to be crowned. But if thou desirest to be crowned, strivemanfully, endure patiently. Without labour thou drawest not near to rest, norwithout fighting comest thou to victory.”

5. Make possible to me, O Lord, by grace what seemeth impossible to me bynature. Thou knowest how little I am able to bear, and how quickly I am castdown when a like adversity riseth up against me. Whatsoever trial oftribulation may come to me, may it become unto me pleasing and acceptable, forto 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, myinfirmity. It is often a small thing which casteth me down and maketh me sad. Iresolve that I will act bravely, but when a little temptation cometh,immediately I am in a great strait. Wonderfully small sometimes is the matterwhence a grievous temptation cometh, and whilst I imagine myself safe for alittle space; when I am not considering, I find myself often almost overcome bya little puff of wind.

2. Behold, therefore, O Lord, my humility and my frailty, which is altogetherknown to Thee. Be merciful unto me, and draw me out of the mire that I sinknot,(2) lest I ever remain cast down. This is what frequently throweth mebackward and confoundeth me before Thee, that I am so liable to fall, so weakto resist my passions. And though their assault is not altogether according tomy will, it is violent and grievous, and it altogether wearieth me to live thusdaily in conflict. Herein is my infirmity made known to me, that hatefulfancies 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 inall things whereunto he striveth. Strengthen me with heavenly fortitude, lestthe 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 inthis most miserable life. Oh what a life is this, where tribulations andmiseries cease not, where all things are full of snares and of enemies, forwhen one tribulation or temptation goeth, another cometh, yea, while the formerconflict 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 bitterthings, that it is subjected to so many calamities and miseries. How can it beeven called life, when it produces so many deaths and plagues? The world isoften reproached because it is deceitful and vain, yet notwithstanding it isnot 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 theeyes, and the pride of life, these draw to love of the world; but thepunishments and miseries which righteously follow these things, bring forthhatred of the world and weariness.

5. But, alas! an evil desire conquereth a mind given to the world, and thinkethit happiness to be under the nettles(3) because it savoureth not nor perceiveththe sweetness of God nor the inward gracefulness of virtue. But they whoperfectly 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 denythemselves and see clearly how grievously the world erreth, and in how manyways 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 mysoul, for he himself is the eternal rest of the saints. Grant me, most sweetand loving Jesus, to rest in Thee above every creature, above all health andbeauty, above all glory and honour, above all power and dignity, above allknowledge and skilfulness, above all riches and arts, above all joy andexultation, above all fame and praise, above all sweetness and consolation,above all hope and promise, above all merit and desire, above all gifts andrewards which Thou canst give and pour forth, above all joy and jubilationwhich the mind is able to receive and feel; in a word, above Angels andArchangels 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 MostHigh, Thou only the Almighty, Thou only the All-sufficient, and the Fulness ofall things; Thou only the All-delightsome and the All-comforting; Thou alonethe altogether lovely and altogether loving; Thou alone the Most Exalted andMost Glorious above all things; in Whom all things are, and were, and evershall be, altogether and all-perfect. And thus it falleth short and isinsufficient whatsoever Thou givest to me without Thyself or whatsoever Thourevealest or dost promise concerning Thyself, whilst Thou art not seen or fullypossessed: 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 ofthis whole Creation, who shall give me the wings of true liberty, that I mayflee to Thee and find rest? Oh when shall it be given me to be open to receiveThee to the full, and to see how sweet Thou art, O Lord my God? When shall Icollect myself altogether in Thee, that because of Thy love I may not feelmyself at all, but may know Thee only above every sense and measure, in measurenot known to others. But now I ofttimes groan, and bear my sad estate withsorrow; because many evils befall me in this vale of miseries which continuallydisturb and fill me with sorrow, and encloud me, continually hinder and fill mewith care, allure and entangle me, that I cannot have free access to Thee, norenjoy that sweet intercourse which is always near at hand to the blessedspirits. Let my deep sighing come before Thee, and my manifold desolation onthe earth.

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

5. Let others seek some other thing instead of Thee, whatsoever it shall pleasethem; 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 hearthave 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 toseek Thee. Therefore, blessed be Thou, O Lord, who has wrought this good workupon Thy servant, according to the multitude of Thy mercy. What then hath Thyservant 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 likeunto Thee in all marvels of heaven and earth. Excellent are Thy works, true areThy judgments, and by Thy Providence are all things governed. Therefore praiseand glory be unto Thee, O Wisdom of the Father, let my mouth and my soul andall 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 Thycommandments. Grant me to understand Thy will and to be mindful of Thybenefits, both general and special, with great reverence and diligentmeditation, that thus I may be able worthily to give Thee thanks. Yet I knowand 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 whenI 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 thingswe possess, whether outwardly or inwardly, naturally or supernaturally, are Thygood 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, yetall are Thine, and without Thee not even the least thing can be possessed. Hewho hath received greater cannot boast that it is of his own merit, nor lifthimself up above others, nor contemn those beneath him; for he is the greaterand the better who ascribeth least to himself, and in giving thanks is thehumbler and more devout; and he who holdeth himself to be viler than all, andjudgeth himself to be the more unworthy, is the apter for receiving greaterthings.

3. But he who hath received fewer gifts, ought not to be cast down, nor to takeit 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 begiven to each; and why this man hath less, and that more, is not for us but forThee 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 manythings, whence praise and glory may appear outwardly, and after the thought ofmen. For so it is that he who considereth his own poverty and vileness, oughtnot only to draw therefrom no grief or sorrow, or sadness of spirit, but rathercomfort 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. Sogive all Thine apostles witness whom Thou hast made princes in all lands. Yetthey had their conversation in this world blameless, so humble and meek,without any malice or deceit, that they even rejoiced to suffer rebukes for ThyName’s sake,(1) and what things the world hateth, they embraced withgreat joy.

5. Therefore ought nothing so much to rejoice him who loveth Thee and knowethThy benefits, as Thy will in him, and the good pleasure of Thine eternalProvidence, wherewith he ought to be so contented and comforted, that he wouldas willingly be the least as any other would be the greatest, as peaceable andcontented in the lowest as in the highest place, and as willingly held of smalland low account and of no name or reputation as to be more honourable andgreater in the world than others. For Thy will and the love of Thine honourought to go before all things, and to please and comfort him more, than allbenefits 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 trueliberty.”

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 lowestplace, and to be subject to all. Wish always and pray that the will of God befulfilled in thee. Behold, such a man as this entereth into the inheritance ofpeace and quietness.”

4. O my Lord, this Thy short discourse hath in itself much of perfectness. Itis short in words but full of meaning, and abundant in fruit. For if it werepossible that I should fully keep it, disturbance would not so easily arisewithin me. For as often as I feel myself disquieted and weighed down, I findmyself to have gone back from this teaching. But Thou, Who art Almighty, andalways lovest progress in the soul, vouchsafe more grace, that I may be enabledto 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 crookedplaces straight.”(2) I will open the prison doors, and reveal to thee thesecret places.

7. Do, Lord, as Thou sayest; and let all evil thoughts fly away before Thyface. 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 Thyloving kindness.

A PRAYER FOR ENLIGHTENMENT OF THE MIND

8. Enlighten me, Blessed Jesus, with the brightness of Thy inner light, andcast forth all darkness from the habitation of my heart. Restrain my manywandering 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 alluringlusts, that peace may be within Thy walls and plenteousness of praise withinThy palaces,(3) even in my pure conscience. Command Thou the winds and thestorms, 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 theearth; for I am but earth without form and void until Thou give me light. Pourforth Thy grace from above; water my heart with the dew of heaven; give thewaters of devotion to water the face of the earth, and cause it to bring forthgood and perfect fruit. Lift up my mind which is oppressed with the weight ofsins, and raise my whole desire to heavenly things; that having tasted thesweetness of the happiness which is from above, it may take no pleasure inthinking of things of earth.

10. Draw me and deliver me from every unstable comfort of creatures, for nocreated thing is able to satisfy my desire and to give me comfort. Join me toThyself by the inseparable bond of love, for Thou alone art sufficient to himthat 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 isthat to thee? Follow thou Me.(1) For what is it to thee whether a man bethis or that, or say or do thus or thus? Thou hast no need to answer forothers, but thou must give an answer for thyself. Why therefore dost thouentangle thyself? Behold, I know all men, and I behold all things which aredone 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 areto be committed to Me; watch thou thyself in godly peace, and leave him who isunquiet to be unquiet as he will. Whatsoever he shall do or say, shall comeunto him, for he cannot deceive Me.

2. “Trouble not thyself about the shadow of a great name, nor about thefriendship of many, nor about the love of men towards thee. For these thingsbeget distraction and great sorrows of heart. My word should speak freely untothee, and I would reveal secrets, if only thou didst diligently look for Myappearing, and didst open unto Me the gates of thy heart. Be sober and watchunto 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 donot care for the things which belong unto true peace. My peace is with thehumble and lowly in heart. Thy peace shall be in much patience. If thouheardest 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 thousayest; and direct all thy purpose to this, that thou please Me alone, anddesire or seek nothing apart from Me. But, moreover, judge nothing rashlyconcerning the words or deeds of others, nor meddle with matters which are notcommitted 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, thisbelongeth not to the present life, but is the state of eternal rest. Thereforecount not thyself to have found true peace, if thou hast felt no grief; northat then all is well if thou hast no adversary; nor that this is perfect ifall things fall out according to thy desire. Nor then reckon thyself to beanything great, or think that thou art specially beloved, if thou art in astate of great fervour and sweetness of spirit; for not by these things is thetrue lover of virtue known, nor in them doth the profit and perfection of manconsist.”

4. In what then, Lord?

5. “In offering thyself with all thy heart to the Divine Will, in notseeking the things which are thine own, whether great or small, whethertemporal or eternal; so that thou remain with the same steady countenance ingiving of thanks between prosperity and adversity, weighing all things in anequal balance. If thou be so brave and long-suffering in hope that when inwardcomfort 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 heavythings, but dost justify Me in all things that I appoint, and dost bless MyHoly Name, then dost thou walk in the true and right way of peace, and shalthave a sure hope that thou shalt again behold My face with joy. For if thoucome to an utter contempt of thyself, know that then thou shalt enjoy abundanceof 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 thandoth frequent reading

Lord, this is the work of a perfect man, never to slacken his mind fromattention to heavenly things, and among many cares to pass along as it werewithout care, not after the manner of one indifferent, but rather with theprivilege 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 ofthis 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 Ibe broken and cast down with cares. I say not from those things which thevanity of the world goeth about after with all eagerness, but from thosemiseries, which by the universal curse of mortality weigh down and hold backthe soul of thy servant in punishment, that it cannot enter into liberty ofspirit, so often as it would.

3. O my God, sweetness unspeakable, turn into bitterness all my fleshlyconsolation, which draweth me away from the love of eternal things, andwickedly allureth toward itself by setting before me some present delight. Letnot, O my God, let not flesh and blood prevail over me, let not the world andits 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 ThySpirit, 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 tothe support of the body, are burdensome to the devout spirit. Grant that I mayuse such things with moderation, and that I be not entangled with inordinateaffection for them. To cast away all these things is not lawful, because naturemust be sustained, but to require superfluities and things which merelyminister delight, the holy law forbiddeth; for otherwise the flesh would waxinsolent against the spirit. In all these things, I beseech Thee, let Thy handguide 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. Knowthou that the love of thyself is more hurtful to thee than anything in theworld. According to the love and inclination which thou hast, everything moreor less cleaveth to thee. If thy love be pure, sincere, well-regulated, thoushalt 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. Itis wonderful that thou committest not thyself to Me from the very bottom of thyheart, with all things which thou canst desire or have.

2. “Why art thou consumed with vain sorrow? Why art thou wearied withsuperfluous cares? Stand thou by My good pleasure, and thou shalt suffer noloss. If thou seekest after this or that, and wilt be here or there, accordingto thine own advantage or the fulfilling of thine own pleasure, thou shaltnever be in quiet, nor free from care, because in everything somewhat will befound lacking, and everywhere there will be somebody who opposeth thee.

3. “Therefore it is not gaining or multiplying of this thing or thatwhich advantageth thee, but rather the despising it and cutting it by the rootout of thy heart; which thou must not only understand of money and riches, butof the desire after honour and vain praise, things which all pass away with theworld. The place availeth little if the spirit of devotion is wanting; norshall that peace stand long which is sought from abroad, if the state of thyheart is without the true foundation, that is, if it abide not in Me. Thoumayest change, but thou canst not better thyself; for when occasion ariseth andis 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 bestrengthened with might in the inner man, and to free my heart from allfruitless care and trouble, and that I be not drawn away by various desiresafter any things whatsoever, whether of little value or great, but that I maylook upon all as passing away, and myself as passing away with them; becausethere 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 allthings and to find Thee; to relish Thee above all things and to love Thee; andto understand all other things, even as they are, according to the order of Thywisdom. Grant me prudently to avoid the flatterer, and patiently to bear withhim that opposeth me; for this is great wisdom, not to be carried by every windof words, nor to give ear to the wicked flattering Siren; for thus do we gosafely 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 ofthee 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 wiltnot weigh flying words above their value. It is no small prudence to keepsilence in an evil time and to turn inwardly unto Me, and not to be troubled byhuman judgment.

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

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 andtrouble 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 intribulation, and it is not well within my heart, but I am sore vexed by thesuffering which lieth upon me. And now, O dear Father, what shall I say? I amtaken among the snares. Save me from this hour, but for this cause came I untothis hour,(1) that Thou mightest be glorified when I am deeply humbled and amdelivered through Thee. Let it be Thy pleasure to deliver me;(2) for what can Ido who am poor, and without Thee whither shall I go? Give patience this timealso. Help me, O Lord my God, and I will not fear how much soever I be weigheddown.

2. And now amid these things what shall I say? Lord, Thy will be done. I havewell deserved to be troubled and weighed down. Therefore I ought to bear, wouldthat it be with patience, until the tempest be overpast and comfort return. Yetis Thine omnipotent arm able also to take this temptation away from me, and tolessen its power that I fall not utterly under it, even as many a time pastthou has helped me, O God, my merciful God. And as much as this deliverance isdifficult 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 untoMe, when it is not well with thee.

“This it is which chiefly hindereth heavenly consolation, that thou tooslowly betakest thyself unto prayer. For before thou earnestly seekest unto Me,thou dost first seek after many means of comfort, and refresheth thyself inoutward things: so it cometh to pass that all things profit thee but littleuntil thou learn that it is I who deliver those who trust in Me; neither besideMe is there any strong help, nor profitable counsel, nor enduring remedy. Butnow, recovering courage after the tempest, grow thou strong in the light of Mymercies, for I am nigh, saith the Lord, that I may restore all things not onlyas 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 whosaith and doeth not? Where is thy faith? Stand fast and with perseverance. Belong-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 whichvexeth thee, and a vain fear which terrifieth thee. What doth care about futureevents bring thee, save sorrow upon sorrow? Sufficient for the day is the evilthereof.(2) It is vain and useless to be disturbed or lifted up about futurethings 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 atthe suggestion of the enemy. For he careth not whether he deceive and beguileby true means or false; whether he throw thee down by the love of the presentor fear of the future. Therefore let not thy heart be troubled, neither let itbe afraid. Believe in Me, and put thy trust in My mercy.(3) When thou thinkestthyself far removed from Me, I am often the nearer. When thou reckonest thatalmost all is lost, then often is greater opportunity of gain at hand. All isnot lost when something goeth contrary to thy wishes. Thou oughtest not tojudge according to present feeling, nor so to take or give way to any griefwhich befalleth thee, as if all hope of escape were taken away.

4. “Think not thyself totally abandoned, although for the time I havesent to thee some tribulation, or have even withdrawn some cherishedconsolation; for this is the way to the Kingdom of Heaven. And without doubt itis better for thee and for all My other servants, that ye should be proved byadversities, than that ye should have all things as ye would. I know thy hiddenthoughts: and that it is very needful for thy soul’s health thatsometimes thou be left without relish, lest perchance thou be lifted up byprosperity, and desirous to please thyself in that which thou art not. What Ihave 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, Ihave not taken what is thine; for every good gift and every perfect gift(4) isfrom 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 everyburden into joy. But I am just and greatly to be praised, when I do thus untothee.

6. “If thou rightly consider, and look upon it with truth, thou oughtestnever to be so sadly cast down because of adversity, but rather shouldstrejoice and give thanks; yea, verily to count it the highest joy that I afflictthee with sorrows and spare thee not. As My Father hath loved Me, so love Iyou;(5) thus have I spoken unto My beloved disciples: whom I sent forth notunto 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 fruitwith patience. My son, remember these words.”

(1) Nahum i. 7. (2) Matthew vi. 34. (3) John xiv. 27; Psalm xiii. 5. (4) Jamesi. 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 anyother creature may hinder me. For so long as anything keepeth me back, I cannotfreely fly unto Thee. He desired eagerly thus to fly, who cried, saying, Ohthat I had wings like a dove, for then would I flee away and be at rest. Whatis more peaceful than the single eye? And what more free than he that desirethnothing upon earth? Therefore must a man rise above every creature, andperfectly forsake himself, and with abstracted mind to stand and behold thatThou, the Creator of all things, hast among Thy creatures nothing like untoThyself. And except a man be freed from all creatures, he will not be able toreach freely after Divine things. Therefore few are found who give themselvesto contemplation, because few know how to separate themselves entirely fromperishing and created things.

2. For this much grace is necessary, which may lift up the soul and raise itabove itself. And except a man be lifted up in the spirit, and freed from allcreatures, and altogether united to God, whatsoever he knoweth, whatsoever evenhe hath, it mattereth but little. He who esteemeth anything great save the oneonly 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 ascholar learned in knowledge and given to books. Far nobler is that doctrinewhich floweth down from the divine fulness above, than that which is acquiredlaboriously by human study.

3. Many are found who desire contemplation, but they do not strive to practicethose things which are required thereunto. It is also a great impediment, thatmuch is made of symbols and external signs, and too little of thoroughmortification. I know not how it is, and by what spirit we are led, and what wewho would be deemed spiritual are aiming at, that we give so great labour andso eager solicitude for transitory and worthless things, and scarcely evergather 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 donot subject our actions to a strict examination. Where our affections are setwe take no heed, and we weep not that all things belonging to us are sodefiled. For because all flesh had corrupted itself upon the earth, the greatdeluge came. Since therefore our inmost affections are very corrupt, itfolloweth of necessity that our actions also are corrupt, being the index of adeficient inward strength. Out of a pure heart proceedeth the fruit of goodliving.

5. We demand, how much a man hath done; but from how much virtue he acted, isnot 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 bein spirit, how patient and gentle, how devout and meditative, on these thingsmany are silent. Nature looketh upon the outward appearance of a man, graceturneth its thought to the heart. The former frequently judgeth amiss; thelatter 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 altogetherdeny thyself. All they are enslaved who are possessors of riches, they who lovethemselves, the selfish, the curious, the restless; those who ever seek aftersoft things, and not after the things of Jesus Christ; those who continuallyplan and devise that which will not stand. For whatsoever cometh not of Godshall perish. Hold fast the short and complete saying, ‘Renounce allthings, and thou shalt find all things; give up thy lust, and thou shalt findrest.’ Dwell upon this in thy mind, and when thou art full of it, thoushalt understand all things.”

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

3. “My son, thou oughtest not to be turned aside, nor immediately castdown, because thou hast heard the way of the perfect. Rather oughtest thou tobe 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 wertnot a lover of thine own self, but wert ready always to My nod, and to his whomI have placed over thee as thy father. Then shouldest thou please Meexceedingly, and all thy life should go on in joy and peace. Thou hast stillmany things to renounce, which if thou resign not utterly to Me, thou shalt notgain 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 basethings. Put away from thee earthly wisdom, and all pleasure, whether common tomen, or thine own.

4. “I tell thee that thou must buy vile things with those which arecostly and great in the esteem of men. For wonderfully vile and small, andalmost given up to forgetfulness, doth true heavenly wisdom appear, whichthinketh 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 theprecious 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 quicklychanged 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, standethabove these changeable things, attentive not to what he may feel in himself, orfrom what quarter the wind may blow, but that the whole intent of his mind maycarry him on to the due and much-desired end. For thus will he be able toremain one and the same and unshaken, the single eye of his desire beingsteadfastly fixed, through the manifold changes of the world, upon Me.

2. “But according as the eye of intention be the more pure, even so willa man make his way steadfastly through the manifold storms. But in many the eyeof pure intention waxeth dim; for it quickly resteth itself upon anythingpleasant which occurreth, and rarely is any man found altogether free from theblemish of self-seeking. So the Jews of old came to Bethany, to the house ofMartha and Mary, that they might see not Jesus, but Lazarus, whom he had raisedfrom the dead.(1) Therefore must the eye of the intention be cleansed, that itmay be single and right, and above all things which come in its way, may bedirected 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 morehappy thing can I desire? O delightsome and sweet world! that is, to him thatloveth the Word, not the world, neither the things that are in the world.(1) MyGod, my all! To him that understandeth, that word sufficeth, and to repeat itoften is pleasing to him that loveth it. When Thou art present all things arepleasant; when Thou art absent, all things are wearisome. Thou makest the heartto be at rest, givest it deep peace and festal joy. Thou makest it to thinkrightly in every matter, and in every matter to give Thee praise; neither cananything please long without Thee but if it would be pleasant and of sweetsavour, Thy grace must be there, and it is Thy wisdom which must give unto it asweet savour.

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

3. O Light everlasting, surpassing all created lights, dart down Thy ray fromon 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 Theewith rapture passing man’s understanding. Oh when shall that blessed andlonged-for time come when Thou shalt satisfy me with Thy presence, and be untome All in all? So long as this is delayed, my joy shall not be full. Still, ahme! 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 suffereththe soul’s kingdom to be in peace.

4. But Thou who rulest the raging of the sea, and stillest the waves thereofwhen they arise, rise up and help me. Scatter the people that delight inwar.(2) Destroy them by Thy power. Show forth, I beseech Thee, Thy might, andlet Thy right hand be glorified, for I have no hope, no refuge, save in Thee, OLord 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 armourwill always be needful for thee as long as thou livest. Thou dwellest amongfoes, and art attacked on the right hand and on the left. If therefore thou usenot 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 tobear all things for My sake, thou shalt not be able to bear the fierceness ofthe attack, nor to attain to the victory of the blessed. Therefore must thoustruggle bravely all thy life through, and put forth a strong hand againstthose things which oppose thee. For to him that overcometh is the hidden mannagiven,(1) but great misery is reserved for the slothful.

2. “If thou seek rest in this life, how then wilt thou attain unto therest 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 createdthing, but in God alone. For the love of God thou must willingly undergo allthings, whether labours or sorrows, temptations, vexations, anxieties,necessities, infirmities, injuries, gainsayings, rebukes, humiliations,confusions, corrections, despisings; these things help unto virtue, thesethings prove the scholar of Christ; these things fashion the heavenly crown. Iwill give thee an eternal reward for short labour, and infinite glory fortransient shame.

3. “Thinkest thou that thou shalt always have spiritual consolations atthy will? My Saints had never such, but instead thereof manifold griefs, anddivers temptations, and heavy desolations. But patiently they bore themselvesin all, and trusted in God more than in themselves, knowing that the sufferingsof this present time are not worthy to be compared with the glory which shallbe revealed in us.(2) Wouldst thou have that immediately which many have hardlyattained unto after many tears and hard labours? Wait for the Lord, quitthyself 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 theeplenteously, 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’sjudgment, when conscience pronounceth thee pious and innocent. It is good andblessed 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, andtherefore little trust is to be placed in them. But moreover it is impossibleto please all. Although Paul studied to please all men in the Lord, and tobecome all things to all men,(1) yet nevertheless with him it was a very smallthing 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 thesalvation of others; but he could not avoid being sometimes judged and despisedby others. Therefore he committed all to God, who knew all, and by patience andhumility defended himself against evil speakers, or foolish and false thinkers,and those who accused him according to their pleasure. Nevertheless, from timeto time he replied, lest his silence should become a stumbling-block to thosewho 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 notquail before the terrors of men. What can any man do against thee by words ordeeds? He hurteth himself more than thee, nor shall he escape the judgment ofGod, whosoever he may be. Have thou God before thine eyes, and do not contendwith fretful words. And if for the present thou seem to give way, and to sufferconfusion which thou hast not deserved, be not angry at this, nor by impatiencediminish thy reward; but rather look up to Me in heaven, for I am able todeliver thee from all confusion and hurt, and to render to every man accordingto 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 allchoosing and all thought of self, and thou shalt ever be a gainer. For moregrace shall be added to thee, as soon as thou resignest thyself, and so long asthou dost not turn back to take thyself again.”

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

3. “Always; every hour: in that which is little, and in that which isgreat. 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 andoutwardly free from every will of thine own? The sooner thou dost this, thebetter shall it be with thee; and the more fully and sincerely, the more thoushalt please Me, and the more abundantly shalt thou be rewarded.

4. “Some resign themselves, but with certain reservations, for they donot fully trust in God, therefore they think that they have some provision tomake for themselves. Some again at first offer everything; but afterwards beingpressed by temptation they return to their own devices, and thus make noprogress 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 resignthemselves and daily offer themselves up as a sacrifice; without this the unionwhich bringeth forth fruit standeth not nor will stand.

5. “Many a time I have said unto thee, and now say again, Give thyselfup, 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 inMe, and thou shalt possess Me. Thou shalt have liberty of heart, and thedarkness shall not overwhelm thee. For this strive thou, pray for it, longafter it, that thou mayest be delivered from all possession of thyself, andnakedly follow Jesus who was made naked for thee; mayest die unto thyself andlive eternally to Me. Then shall all vain fancies disappear, all evildisturbings, and superfluous cares. Then also shall immoderate fear depart fromthee, and inordinate love shall die.”

CHAPTER XXXVIII

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

“My Son, for this thou must diligently make thy endeavour, that in everyplace and outward action or occupation thou mayest be free within, and havepower 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, butrather a free and true Hebrew, entering into the lot and the liberty of thechildren of God, who stand above the present and look upon the eternal, whowith the left eye behold things transitory, and with the right things heavenly;whom temporal things draw not to cleave unto, but who rather draw temporalthings to do them good service, even as they were ordained of God to do, andappointed by the Master Workman, who hath left nought in His creation withoutaim 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, butstraightway in every cause enterest with Moses into the tabernacle to askcounsel of God; thou shalt hear a divine response and come forth instructedconcerning many things that are and shall be. For always Moses had recourse tothe tabernacle for the solving of all doubts and questionings; and fled to thehelp of prayer to be delivered from the dangers and evil deeds of men. Thusalso oughtest thou to fly to the secret chamber of thy heart, and earnestlyimplore the divine succour. For this cause we read that Joshua and the childrenof Israel were deceived by the Gibeonites, that they asked not counsel at themouth of the Lord,(1) but being too ready to listen to fair speeches, weredeceived 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 duetime. Wait for My arrangement of it, and then thou shalt find it for thyprofit.”

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

3. “My Son, a man often striveth vehemently after somewhat which hedesireth; 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 onething to another. Therefore it is not really a small thing, when in smallthings we resist self.”

4. The true progress of man lieth in self-denial, and a man who denieth himselfis free and safe. But the old enemy, opposer of all good things, ceaseth notfrom temptation; but day and night setteth his wicked snares, if haply he maybe able to entrap the unwary. Watch and pray, saith the Lord, lest ye enterinto 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 Thouvisitest him?(1) What hath man deserved, that Thou shouldest bestow thy favourupon him? Lord, what cause can I have of complaint, if Thou forsake me? Or whatcan I justly allege, if Thou refuse to hear my petition? Of a truth, this I maytruly 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 amhelped by Thee and inwardly supported, I become altogether lukewarm andreckless.

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, anddisposing all in Thy wisdom. But I who am more ready to go forward thanbackward, never continue in one stay, because changes sevenfold pass over me.Yet it quickly becometh better when it so pleaseth Thee, and Thou puttest forthThy hand to help me; because Thou alone canst aid without help of man, andcanst so strengthen me that my countenance shall be no more changed, but myheart shall be turned to Thee, and rest in Thee alone.

3. Wherefore, if I but knew well how to reject all human consolations, whetherfor the sake of gaining devotion, or because of the necessity by which I wascompelled to seek Thee, seeing there is no man who can comfort me; then could Iworthily 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 thenhave I whereof to glory, or why do I long to be held in honour? Is it not fornought? This also is utterly vain. Verily vain glory is an evil plague, thegreatest of vanities, because it draweth us away from the true glory, androbbeth us of heavenly grace. For whilst a man pleaseth himself he displeasethThee; whilst he gapeth after the praises of man, he is deprived of truevirtues.

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 anycreature, save only for Thy sake. Let thy Name, not mine be praised; let Thywork, not mine be magnified; let Thy holy Name be blessed, but to me let noughtbe given of the praises of men. Thou art my glory, Thou art the joy of myheart. In Thee will I make my boast and be glad all the day long, but formyself 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 askfor that which cometh from God only.(3) Truly all human glory, all temporalhonour, all worldly exultation, compared to Thy eternal glory, is but vanityand folly. O God my Truth and my Mercy, Blessed Trinity, to Thee alone be allpraise, 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 andexalted, 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 lookrightly within myself, never was injury done unto me by any creature, andtherefore I have nought whereof to complain before Thee. But because I havemany times and grievously sinned against Thee, all creatures do justly takearms against me. Therefore to me confusion and contempt are justly due, but toThee 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 Ishould be esteemed altogether as nothing, I cannot be inwardly filled withpeace 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 highopinion of him, and art familiar with him, thou shalt be unstable andentangled. But if thou betake thyself to the ever-living and abiding Truth, thedesertion or death of a friend shall not make thee sad. In Me ought the love ofthy friend to subsist, and for My sake is every one to be loved, whosoever hebe, who appeareth to thee good, and is very dear to thee in this life. WithoutMe friendship hath no strength or endurance, neither is that love true andpure, which I unite not. Thou oughtest to be so dead to such affections ofbeloved friends, that as far as in thee lieth, thou wouldst rather choose to bewithout any companionship of men. The nearer a man approacheth to God, thefurther he recedeth from all earthly solace. The deeper also he descendeth intohimself, and the viler he appeareth in his own eyes, the higher he ascendethtowards God.

2. “But he who attributeth anything good to himself, hindereth the graceof God from coming to him, because the grace of the Holy Ghost ever seeketh thehumble heart. If thou couldst make thyself utterly nothing, and empty thyselfof the love of every creature, then should it be My part to overflow unto theewith great grace. When thou settest thine eyes upon creatures, the face of theCreator is withdrawn from thee. Learn in all things to conquer thyself for thyCreator’s sake, then shalt thou be able to attain unto divine knowledge.How small soever anything be, if it be loved and regarded inordinately, itholdeth 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 thekingdom of God is not in word, but in power.(1) Give ear to My words, for theykindle the heart and enlighten the mind, they bring contrition, and they supplymanifold consolations. Never read thou the word that thou mayest appear morelearned or wise; but study for the mortification of thy sins, for this will befar more profitable for thee than the knowledge of many difficult questions.

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

3. “I am He who in an instant lift up the humble spirit, to learn morereasonings of the Eternal Truth, than if a man had studied ten years in theschools. I teach without noise of words, without confusion of opinions, withoutstriving after honour, without clash of arguments. I am He who teach men todespise earthly things, to loathe things present, to seek things heavenly, toenjoy things eternal, to flee honours, to endure offences, to place all hope inMe, 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 moreby forsaking all things than by studying subtleties. But to some I speak commonthings, to others special; to some I appear gently in signs and figures, andagain to some I reveal mysteries in much light. The voice of books is one, butit informeth not all alike; because I inwardly am the Teacher of truth, theSearcher 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) 1Corinthians iv. 5.

CHAPTER XLIV

Of not troubling ourselves about outward things

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

2. O Lord, to what have we come? Behold a temporal loss is mourned over; for atrifling gain we labour and hurry; and spiritual loss passeth away intoforgetfulness, and we rarely recover it. That which profiteth little or nothingis looked after, and that which is altogether necessary is negligently passedby; because the whole man slideth away to outward things, and unless he quicklyrecovereth 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 oftenhave I failed to find faithfulness, where I thought I possessed it. How manytimes 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 myGod, in all things which happen unto us. We are weak and unstable, we arequickly deceived and quite changed.

2. Who is the man who is able to keep himself so warily and circumspectly asnot sometimes to come into some snare of perplexity? But he who trusteth inThee, O Lord, and seeketh Thee with an unfeigned heart, doth not so easilyslip. And if he fall into any tribulation, howsoever he may be entangled, yetvery 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 friendwho continueth faithful in all the distresses of his friend is rare to befound. Thou, O Lord, Thou alone art most faithful in all things, and there isnone other like unto Thee.

3. Oh, how truly wise was that holy soul which said, “My mind issteadfastly fixed, and it is grounded in Christ.”(2) If thus it were withme, the fear of man should not so easily tempt me, nor the arrows of words moveme. Who is sufficient to foresee all things, who to guard beforehand againstfuture ills? If even things which are foreseen sometimes hurt us, what canthings which are not foreseen do, but grievously injure? But wherefore have Inot better provided for myself, miserable that I am? Why, too, have I givensuch heed to others? But we are men, nor are we other than frail men, eventhough 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 canstbe deceived. And on the other hand, Every man is a liar,(3) weak, unstable andfrail, especially in his words, so that one ought scarcely ever to believe whatseemeth to sound right on the face of it.

4. With what wisdom hast thou warned us beforehand to beware of men, and that aman’s foes are they of his own household,(4) and that we must not believeif one say unto us Lo here, or Lo there.(5) I have been taught by my loss, andO that I may prove more careful and not foolish hereby. “Becautious,” saith some one: “be cautious, keep unto thyself what Itell thee.” And whilst I am silent and believe that it is hid with me, hehimself cannot keep silence concerning it, but straightway betrayeth me andhimself, and goeth his way. Protect me, O Lord, from such mischief-making andreckless 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 farfrom 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; howgood also to lay one’s self open to few, to seek ever to have Thee as thebeholder of the heart; not to be carried about with every wind of words, but todesire that all things inward and outward be done according to the goodpleasure of Thy will! How safe for the preserving of heavenly grace to fly fromhuman approval, and not to long after the things which seem to win admirationabroad, but to follow with all earnestness those things which bring amendmentof life and heavenly fervour! How many have been injured by their virtue beingmade known and too hastily praised. How truly profitable hath been gracepreserved in silence in this frail life, which, as we are told, is alltemptation 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? Theyfly through the air, but they bruise no stone. If thou are guilty, think howthou wouldst gladly amend thyself; if thou knowest nothing against thyself,consider that thou wilt gladly bear this for God’s sake. It is littleenough that thou sometimes hast to bear hard words, for thou art not yet ableto 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? Forbecause thou fearest to be despised, thou art unwilling to be reproved for thyfaults, and seekest paltry shelters of excuses.

2. “But look better into thyself, and thou shalt know that the world isstill alive in thee, and the vain love of pleasing men. For when thou fleestaway from being abased and confounded for thy faults, it is plain that thou artneither truly humble nor truly dead to the world, and that the world is notcrucified to thee. But hearken to My word, and thou shalt not care for tenthousand words of men. Behold, if all things could be said against thee whichthe utmost malice could invent, what should it hurt thee if thou wertaltogether to let it go, and make no more account of it than of a mote? Couldit pluck out a single hair of thy head?

3. “But he that hath no heart within him, and hath not God before hiseyes, is easily moved by a word of reproach; but he who trusteth in Me, andseeketh 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 hathbeen done; I know both the injurer and the bearer. From Me went forth thatword, by My permission this hath happened, that the thoughts of many hearts maybe revealed.(1) I shall judge the guilty and the innocent; but beforehand Ihave willed to try them both by a secret judgment.

4. “The testimony of men often deceiveth. My judgment is true; it willstand, and it shall not be overturned. It commonly lieth hid, and only to fewin certain cases is it made known; yet it never erreth, nor can err, althoughit seem not right to the eyes of foolish men. To Me, therefore, must men haverecourse in all judgment, and must not lean to their opinion. For there shallno evil happen to the just,(2) whatsoever may be sent to him by God. Eventhough 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 notoutwardly and according to human appearance; for often in Mine eyes that isfound 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 andsinfulness of men, be Thou my strength and my whole confidence; for my ownconscience sufficeth me not. Thou knowest what I know not; and therefore oughtI under all rebuke to humble myself, and to bear it meekly. Thereforemercifully forgive me as often as I have not done this, and grant me the nexttime the grace of greater endurance. For better unto me is Thine abundant pityfor the attainment of Thy pardon, than the righteousness which I believe myselfto 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 bejustified.(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 theedown, nor let tribulations cast thee down in any wise, but let my promisestrengthen and comfort thee in every event. I am sufficient to reward theeabove all measure and extent. Not long shalt thou labour here, nor always beweighed down with sorrows. Wait yet a little while, and thou shalt see a speedyend of thine evils. An hour shall come when all labour and confusion shallcease. Little and short is all that passeth away with time.

2. “Do earnestly what thou dost; labour faithfully in My vineyard; I willbe thy reward. Write, read, sing, weep, be silent, pray, endure adversitiesmanfully; 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 neitherday nor night,(1) but light eternal, infinite clearness, steadfast peace, andundisturbed rest. Thou shalt not say then, Who shall deliver me from thebody of this death?(2) nor cry out, Woe is me, for my sojourning isprolonged,(3) because death will be utterly destroyed, and there shall besalvation which can never fail, no more anxiety, happy delight, sweet and noblesociety.

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

4. “Oh, if these things were sweet to thy taste, and moved thee to thebottom of thine heart, how shouldst thou dare even once to complain? Are notall laborious things to be endured for the sake of eternal life? It is no smallthing, the losing or gaining the Kingdom of God. Lift up therefore thy face toheaven. Behold, I and all My Saints with Me, who in this world had a hardconflict, now rejoice, are now comforted, are now secure, are now at peace, andshall 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 ofeternity which the night obscureth not, but the Supreme Truth everenlighteneth! Day always joyful, always secure and never changing its stateinto those which are contrary. Oh would that this day might shine forth, andthat all these temporal things would come to an end. It shineth indeed upon theSaints, glowing with unending brightness, but only from afar and through aglass, upon those who are pilgrims on the earth.

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

3. Oh when shall there be an end of these evils? When shall I be delivered fromthe wretched slavery of my sins? When shall I be mindful, O Lord, of Theealone? When shall I rejoice in Thee to the full? When shall I be in trueliberty without any impediment, without any burden on mind or body? When shallthere 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 allin all? Oh when shall I be with Thee in Thy Kingdom which Thou hast preparedfrom 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 desirelongeth. For all is to me a burden, whatsoever this world offereth forconsolation. I yearn to enjoy Thee intimately, but I cannot attain unto it. Ilong to cleave to heavenly things, but temporal things and unmortified passionspress me down. In my mind I would be above all things, but in my flesh I amunwillingly compelled to be beneath them. So, wretched man that I am, I fightwith myself, and am made grievous even unto myself, while the spirit seeketh tobe above and the flesh to be beneath.

5. Oh how I suffer inwardly, while with the mind I discourse on heavenlythings, 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. Castforth Thy lightning and scatter them; send out Thine arrows,(1) and let alldelusions of my enemy be confounded. Recall my senses unto Thyself, cause me toforget all worldly things; grant me quickly to cast away and despise theimaginations 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 Thyface. Pardon me also, and of Thy mercy deal gently with me, whensoever inprayer I think on anything besides Thee; for truly I confess that I am wont tobe continually distracted. For often and often, where in the body I stand orsit, there I myself am not; but rather am I there, whither I am borne by mythoughts. Where my thought is, there am I; and there commonly is my thoughtwhere that which I love is. That readily occurreth to me, which naturallydelighteth, or pleaseth through custom.

6. Wherefore Thou, who art the Truth, hast plainly said, Where your treasureis, there will your heart be also.(2) If I love heaven, I gladly meditate onheavenly 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 continuallyimagining the things which belong to the flesh; if I love the spirit, I amdelighted by meditating on spiritual things. For whatsoever things I love, onthese 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 allcreatures; who doth violence to his fleshly nature and crucifieth the lusts ofthe flesh by the fervour of his spirit, so that with serene conscience he mayoffer unto Thee a pure prayer, and be made worthy to enter into the angelicchoirs, having shut out from himself, both outwardly and inwardly, all worldlythings.

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

CHAPTER XLIX

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

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

2. “My Son, often the fire burneth, but the flame ascendeth not withoutsmoke. So also the desires of some men burn towards heavenly things, and yetthey are not free from the temptation of carnal affection. Thus therefore theyare not acting with an altogether simple desire for God’s glory when theypray to Him so earnestly. Such, too, is oftentimes thy desire, when thou hastimagined it to be so earnest. For that is not pure and perfect which is taintedwith thine own self-seeking.

3. “Seek thou not what is pleasant and advantageous to thyself, but whatis acceptable and honourable unto Me; for if thou judgest rightly, thou mustchoose 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 heardthy many groanings. Already thou longest to be in the glorious liberty of thechildren of God; already the eternal home delighteth thee, and the heavenlycountry full of joy; but the hour is not yet come; there remaineth stillanother 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 itimmediately. I AMthat Good; wait for Me, until the Kingdom ofGod 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 satisfyingshall not be granted. Be strong therefore, and be thou brave both in workingand in suffering things which are against thy nature. Thou must put on the newman, 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 shallhave good success, what pleaseth thee shall have no prosperity. What others sayshall be listened to; what thou sayest shall receive no heed. Others shall askand receive; thou shalt ask and not obtain. Others shall be great in the reportof men, but about thee shall nothing be spoken. To others this or that shall beentrusted; thou shalt be judged useful for nought.

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

6. “But consider, My Son, the fruit of these labours, the swift end, andthe 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 thistrifling desire which thou hast readily forsaken, thou shalt always have thywill in Heaven. There verily thou shalt find all that thou wouldst, all thatthou canst long for. There thou shalt have all good within thy power withoutthe fear of losing it. There thy will, ever at one with Mine, shall desirenothing outward, nothing for itself. There no man shall withstand thee, noneshall complain of thee, none shall hinder, nothing shall stand in thy path; butall things desired by thee shall be present together, and shall refresh thywhole affection, and fill it up even to the brim. There I will glory for thescorn suffered here, the garment of praise for sorrow, and for the lowest placea throne in the Kingdom, for ever. There shall appear the fruit of obedience,the labour of repentance shall rejoice, and humble subjection shall be crownedgloriously.

7. “Now therefore bow thyself humbly under the hands of all men; nor letit trouble thee who said this or who ordered that; but take special heed thatwhether 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 goodwill to fulfil the desire. Let one seek this, another that; let this man gloryin this, and that man in that, and be praised a thousand thousand times, butrejoice thou only in the contempt of thyself, and in Mine own good pleasure andglory. This is what thou art to long for, even that whether by life or by deathGod 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 soit is done, and what Thou doest is good. Let Thy servant rejoice in Thee, notin himself, nor in any other; because Thou alone art the true joy, Thou art myhope and my crown, Thou art my joy and my honour, O Lord. What hath Thyservant, which he received not from Thee, even without merit of his own? Thineare all things which Thou hast given, and which Thou hast made. I am poor andin 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 whichare 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, ifThou 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 artwont, he will not be able to run in the way of Thy commandments, but rather hewill smite his breast and will bow his knees; because it is not with him asyesterday and the day before, when Thy candle shined upon his head,(2)and he walked under the shadow of Thy wings,(3) from the temptationswhich beset him.

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

4. For this is Thy favour to Thy friend, that he should suffer and be troubledin the world for Thy love’s sake, how often soever, and by whomsoever andwhosoever 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 maycast away all pride of heart and presumption. It is profitable for me thatconfusion hath covered my face, that I may seek to Thee for consolation ratherthan unto men. By this also I have learned to dread Thine unsearchablejudgment, who afflictest the just with the wicked, but not without equity andjustice.

5. Thanks be unto Thee, because Thou hast not spared my sins, but hast beatenme with stripes of love, inflicting pains, and sending troubles upon me withoutand within. There is none who can console me, of all things which are underheaven, but Thou only, O Lord my God, Thou heavenly Physician of souls, whodost 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 ofThy correction. Smite my back and my neck that I may bend my crookedness to Thywill. Make me a pious and lowly disciple, as Thou wert wont to be kind, that Imay walk according to every nod of Thine. To Thee I commend myself and all thatI have for correction; better is it to be punished here than hereafter. Thouknowest all things and each of them; and nothing remaineth hid from Thee inman’s conscience. Before they are, thou knowest that they will be, andThou needest not that any man teach Thee or admonish Thee concerning the thingswhich 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 withme according to Thy desired good pleasure, and despise not my life which isfull 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 whichought to be loved; to praise that which pleaseth Thee most, to esteem thatwhich 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 givesentence according to the hearing of the ears of ignorant men; but to discernin true judgment between visible and spiritual things, and above all things tobe ever seeking after the will of Thy good pleasure.

8. Oftentimes the senses of men are deceived in judging; the lovers of theworld also are deceived in that they love only visible things. What is a manbetter because by man he is reckoned very great? The deceiver deceiveth thedeceiver, the vain man the vain, the blind man the blind, the weak man theweak, when they exalt one another; and in truth they rather put to shame, whilethey foolishly praise. For as humble St. Francis saith, “What each one isin 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 thatare lofty

“My Son, thou art not always able to continue in very fervent desireafter virtues, nor to stand fast in the loftier region of contemplation; butthou must of necessity sometimes descend to lower things because of thineoriginal corruption, and bear about the burden of corruptible life, thoughunwillingly and with weariness. So long as thou wearest a mortal body, thoushalt feel weariness and heaviness of heart. Therefore thou oughtest to groanoften in the flesh because of the burden of the flesh, inasmuch as thou canstnot give thyself to spiritual studies and divine contemplation unceasingly.

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

(1) Romans viii. 18.

CHAPTER LII

That a man ought not to reckon himself worthy of consolation, but more worthyof 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 anddesolate. For if I were able to pour forth tears like the sea, still should Inot be worthy of Thy consolation. Therefore am I nothing worthy save to bescourged and punished, because I have grievously and many a time offended Thee,and in many things have greatly sinned. Therefore, true account being taken, Iam not worthy even of the least of Thy consolations. But Thou, gracious andmerciful God, who willest not that Thy works should perish, to show forth theriches of Thy mercy upon the vessels of mercy,(1) vouchsafest even beyond allhis own deserving, to comfort Thy servant above the measure of mankind. For Thyconsolations are not like unto the discoursings of men.

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

3. What shall I say, guilty that I am and filled with confusion? I have nomouth to utter, unless it be this word alone, “I have sinned, Lord, Ihave sinned; have mercy upon me, forgive me.” Let me alone, that I maytake comfort a little before I go whence I shall not return even to the land ofdarkness and the shadow of death.(2) What dost Thou so much require of a guiltyand 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, thetroubled conscience is reconciled, lost grace is recovered, a man is preservedfrom the wrath to come, and God and the penitent soul hasten to meet each otherwith a holy kiss.(3)

4. The humble contrition of sinners is an acceptable sacrifice unto Thee, OLord, sending forth a smell sweeter far in Thy sight than the incense. Thisalso is that pleasant ointment which Thou wouldst have poured upon Thy sacredfeet, for a broken and contrite heart Thou hast never despised.(4) There is theplace of refuge from the wrathful countenance of the enemy. There is amendedand 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 withoutward things, nor with earthly consolations. Therefore thou oughtest to castaway all things which hinder grace, if thou longest to receive the inpouringthereof. 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 toGod, that thou mayest possess a contrite mind and a pure conscience. Count thewhole world as nought; seek to be alone with God before all outward things. Forthou canst not be alone with Me, and at the same time be delighted withtransitory things. Thou oughtest to be separated from thy acquaintances anddear friends, and keep thy mind free from all worldly comfort. So the blessedApostle Peter beseecheth, that Christ’s faithful ones bear themselves inthis world as strangers and pilgrims.(1)

2. “Oh how great a confidence shall there be to the dying man whom noaffection to anything detaineth in the world? But to have a heart so separatedfrom all things, a sickly soul doth not yet comprehend, nor doth the carnal manknow the liberty of the spiritual man. But if indeed he desire to bespiritually minded, he must renounce both those who are far off, and those whoare near, and to beware of no man more than himself. If thou perfectly conquerthyself, very easily shalt thou subdue all things besides. Perfect victory isthe triumph over oneself. For whoso keepeth himself in subjection, in suchmanner that the sensual affections obey the reason, and the reason in allthings 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 startbravely, and to lay the axe to the root, to the end that thou mayest pull upand destroy the hidden inordinate inclination towards thyself, and towards allselfish and earthly good. From this sin, that a man loveth himself tooinordinately, almost everything hangeth which needeth to be utterly overcome:when that evil is conquered and put under foot, there shall be great peace andtranquillity continually. But because few strive earnestly to die perfectly tothemselves, and do not heartily go forth from themselves, therefore do theyremain entangled in themselves, and cannot be raised in spirit abovethemselves. But he who desireth to walk at liberty with Me, must of necessitymortify all his evil and inordinate affections, and must cling to no creaturewith 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, becausethey move in a very contrary and subtle manner, and are hardly distinguishedsave by a spiritual and inwardly enlightened man. All men indeed seek good, andmake pretence of something good in all that they say or do; and thus under theappearance 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 turnethaway from every appearance of evil, maketh no false pretences, and doeth allentirely 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 beovercome, and to be in subjection, and to bear the yoke readily; but Gracestudieth self-mortification, resisteth sensuality, seeketh to be subdued,longeth to be conquered, and willeth not to use her own liberty. She loveth tobe 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 behumbly subject to every ordinance of man.

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

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

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

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

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

9. “Nature hath regard to things temporal, rejoiceth in earthly lucre, ismade sad by loss, vexed by any little injurious word; but Grace reacheth afterthings eternal, cleaveth not to those which are temporal, is not perturbed bylosses, nor embittered by any hard words, because she hath placed her treasureand 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 andgenerous, avoideth selfishness, is contented with a little, believeth that itis more blessed to give than to receive.

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

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

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

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

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

16. “Nature looketh upon all things in reference to herself; striveth andargueth for self; but Grace bringeth back all things to God from whom they cameat the beginning; ascribeth no good to herself nor arrogantly presumeth; is notcontentious, nor preferreth her own opinion to others, but in every sense andunderstanding submitteth herself to the Eternal wisdom and the Divine judgment.

17. “Nature is eager to know secrets and to hear new things; she lovethto appear abroad, and to make experience of many things through the senses; shedesireth to be acknowledged and to do those things which win praise andadmiration; but Grace careth not to gather up new or curious things, becauseall this springeth from the old corruption, whereas there is nothing new orlasting upon earth. So she teacheth to restrain the senses, to shun vaincomplacency and ostentation, to hide humbly those things which merit praise andreal admiration, and from everything and in all knowledge to seek after usefulfruit, and the praise and honour of God. She desireth not to receive praise forherself or her own, but longeth that God be blessed in all His gifts, who outof unmingled love bestoweth all things.”

18. This Grace is a supernatural light, and a certain special gift of God, andthe proper mark of the elect, and the pledge of eternal salvation; it exaltetha man from earthly things to love those that are heavenly; and it maketh thecarnal man spiritual. So far therefore as Nature is utterly pressed down andovercome, so far is greater Grace bestowed and the inner man is daily createdanew 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, grantme this grace, which Thou hast shown to be so great and so necessary forsalvation, that I may conquer my wicked nature, which draweth me to sin and toperdition. For I feel in my flesh the law of sin, contradicting the law of mymind, and bringing me into captivity to the obedience of sensuality in manythings; 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 mynature may be conquered, which hath alway been prone to evil from my youth. Forbeing fallen through the first man Adam, and corrupted through sin, thepunishment of this stain descended upon all men; so that Nature itself, whichwas framed good and right by Thee, is now used to express the vice andinfirmity of corrupted Nature; because its motion left unto itself draweth menaway to evil and to lower things. For the little power which remaineth is as itwere one spark lying hid in the ashes. This is Natural reason itself,encompassed with thick clouds, having yet a discernment of good and evil, adistinction of the true and the false, though it be powerless to fulfil allthat it approveth, and possess not yet the full light of truth, norhealthfulness 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 allevil, and the sin that is to be avoided: yet with the flesh I serve the law ofsin, whilst I obey sensuality rather than reason. Hence it is that to will todo good is present with me, but how to perform it I find not.(2) Hence Iofttimes purpose many good things; but because grace is lacking to help mineinfirmities, I fall back before a little resistance and fail. Hence it comethto pass that I recognize the way of perfectness, and see very clearly whatthings I ought to do; but pressed down by the weight of my own corruption, Irise 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 trulyheavenly grace, without which our own merits are nought, and no gifts of Natureat all are to be esteemed. Arts, riches, beauty, strength, wit, eloquence, theyall avail nothing before Thee, O Lord, without Thy grace. For the gifts ofNature belong to good and evil alike; but the proper gift of the elect isgrace—that is, love—and they who bear the mark thereof are heldworthy of everlasting life. So mighty is this grace, that without it neitherthe 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 anyother virtue is accepted with Thee without love and grace.

5. O most blessed grace that makest the poor in spirit rich in virtues, andrenderest him who is rich in many things humble in spirit, come Thou, descendupon me, fill me early with Thy consolation, lest my soul fail throughweariness and drought of mind. I beseech thee, O Lord, that I may find grace inThy sight, for Thy grace is sufficient for me,(4) when I obtain not thosethings which Nature longeth for. If I be tempted and vexed with manytribulations, I will fear no evil, while Thy grace remaineth with me. Thisalone is my strength, this bringeth me counsel and help. It is more powerfulthan 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 theheart, 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 adry tree, a useless branch, worthy to be cast away! “Let Thy grace,therefore, O Lord, always prevent and follow me, and make me continually givento all good works, through Jesus Christ, Thy Son. Amen.”

(1) Romans vii. 12, 22. 25. (2) Romans vii. 18. (3) Philippians iv. 13. (4) 2Corinthians 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 ableto enter into Me. As to desire no outward thing worketh internal peace, so theforsaking of self inwardly joineth unto God. I will that thou learn perfectself-denial, living in My will without contradiction or complaint. Follow Me: Iam 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. Iam the Way which thou oughtest to follow; the Truth which thou oughtest tobelieve; 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 thouremain in My way thou shalt know the Truth, and the truth shall make theefree,(2) and thou shalt lay hold on eternal life.

2. “If thou wilt enter into life, keep the commandments.(3) If thou wiltknow the truth, believe in Me. If thou wilt be perfect, sell all that thouhast. If thou wilt be My disciple, deny thyself. If thou wouldst possess theblessed 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 withMe; for only the servants of the cross find the way of blessedness and of truelight.”

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 notgreater than his lord, nor the disciple above his master.(4) Let Thy servant beexercised in Thy life, because there is my salvation and true holiness.Whatsoever I read or hear besides it, it refresheth me not, nor giveth medelight.

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 andkeepeth them, he it is that loveth Me, and I will love him, and will manifestMyself to him,(5) and I will make him to sit down with Me in My Father’sKingdom.”

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

6. Come, my brothers, let us together go forward. Jesus shall be with us. ForJesus’ sake have we taken up this cross, for Jesus’ sake let uspersevere in the cross. He will be our helper, who was our Captain andForerunner. 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 diebravely in battle, and let us not so stain our honour,(6) as to fly from thecross.

(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 Methan much comfort and devotion in prosperity. Why doth a little thing spokenagainst thee make thee sad? If it had been more, thou still oughtest not to bemoved. But now suffer it to go by; it is not the first, it is not new, and itwill not be the last, if thou live long. Thou art brave enough, so long as noadversity meeteth thee. Thou givest good counsel also, and knowest how tostrengthen others with thy words; but when tribulation suddenly knocketh atthine own door, thy counsel and strength fail. Consider thy great frailty,which thou dost so often experience in trifling matters nevertheless, for thysoul’s health these things are done when they and such like happen untothee.

2. “Put them away from thy heart as well as thou canst, and iftribulation hath touched thee, yet let it not cast thee down nor entangle theelong. At the least, bear patiently, if thou canst not joyfully. And althoughthou be very unwilling to hear it, and feel indignation, yet check thyself, andsuffer no unadvised word to come forth from thy lips, whereby the little onesmay be offended. Soon the storm which hath been raised shall be stilled, andinward 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 putthy 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 orgrievously tempted. Thou art man, not God; thou art flesh, not an angel. Howshouldst thou be able to remain alway in the same state of virtue, when anangel in heaven fell, and the first man in paradise? I am He who lifteth up themourners to deliverance, and those who know their own infirmity I raise up tomy own nature.”

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

CHAPTER LVIII

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

“My Son, beware thou dispute not of high matters and of the hiddenjudgments of God; why this man is thus left, and that man is taken into sogreat favour; why also this man is so greatly afflicted, and that so highlyexalted. These things pass all man’s power of judging, neither may anyreasoning or disputation have power to search out the divine judgments. Whentherefore the enemy suggesteth these things to thee, or when any curious peopleask such questions, answer with that word of the Prophet, Just art Thou, OLord, and true is Thy judgment,(1) and with this, The judgments of theLord are true, and righteous altogether.(2) My judgments are to be feared,not to be disputed on, because they are incomprehensible to humanunderstanding.

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

3. “Some are drawn by zeal of love to greater affection to these Saintsor those; but this is human affection rather than divine. I am He Who made allthe Saints: I gave them grace, I brought them glory; I know the merits of everyone; I prevented them with the blessings of My goodness.(4) I foreknewmy beloved ones from everlasting, I chose them out of the world;(5) theydid not choose Me. I called them by My grace, drew them by My mercy, led themon through sundry temptations. I poured mighty consolations upon them, I gavethem perseverance, I crowned their patience.

4. “I acknowledge the first and the last; I embrace all with inestimablelove. 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 andpredestined, without any preceding merits of their own. He therefore that shalldespise one of the least of these My people, honoureth not the great; because Imade both small and great.(6) And he who speaketh against any of My Saintsspeaketh 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 theirown 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 perfectenjoyment. There is nothing which can turn them away or press them down; forbeing full of Eternal Truth, they burn with the fire of inextinguishablecharity. Therefore let all carnal and natural men hold their peace concerningthe state of the Saints, for they know nothing save to love their own personalenjoyment. They take away and add according to their own inclination, not as itpleaseth the Eternal Truth.

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

7. “Take heed, therefore, My son, that thou treat not curiously thosethings which surpass thy knowledge, but rather make this thy business and giveattention to it, namely, that thou seek to be found, even though it be theleast, in the Kingdom of God. And even if any one should know who were holierthan others, or who were held greatest in the Kingdom of Heaven; what shouldthat knowledge profit him, unless through this knowledge he should humblehimself before Me, and should rise up to give greater praise unto My name? Hewho considereth how great are his own sins, how small his virtues, and how farhe is removed from the perfection of the Saints, doeth far more acceptably inthe 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, seeingthey ascribe no good unto themselves, but all unto Me, seeing that I of myinfinite charity have given them all things. They are filled with so great loveof the Divinity, and with such overflowing joy, that no glory is lacking tothem, neither can any felicity be lacking. All the Saints, the higher they areexalted in glory, the humbler are they in themselves, and the nearer and dearerare they unto Me. And so thou hast it written that they cast their crownsbefore God and fell on their faces before the Lamb, and worshipped Him thatliveth for ever and ever.(7)

9. “Many ask who is greatest in the Kingdom of Heaven, who know notwhether they shall be worthy to be counted among the least. It is a great thingto be even the least in Heaven, where all are great, because all shall becalled, 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 thedisciples asked who should be the greatest in the Kingdom of Heaven,they received no other answer than this, Except ye be converted and becomeas little children, ye shall not enter into the Kingdom of Heaven. Butwhosoever shall humble himself as this little child, the same shall be greatestin the Kingdom of Heaven.”(8)

10. Woe unto them who disdain to humble themselves willingly with the littlechildren; for the low gate of the kingdom of Heaven will not suffer them toenter 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 standlamenting without. Rejoice ye humble, and exult ye poor, for yours is thekingdom of God if only ye walk in the truth.

(1) Psalm cxix. 137. (2) Psalm xix. 9. (3) 1 Corinthians xiv. 33. (4) Psalmxxi. 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 greatestcomfort of all the things which are seen under Heaven? Is it not Thou, O Lordmy God, whose mercies are without number? Where hath it been well with mewithout Thee? Or when could it be evil whilst Thou wert near? I had rather bepoor for Thy sake, than rich without Thee. I choose rather to be a pilgrim uponthe earth with Thee than without Thee to possess heaven. Where Thou art, thereis heaven; and where Thou are not, behold there death and hell. Thou art all mydesire, and therefore must I groan and cry and earnestly pray after Thee. Inshort I can confide fully in none to give me ready help in necessities, save inThee alone, O my God. Thou art my hope, Thou art my trust, Thou art myComforter, and most faithful in all things.

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

3. In Thee, therefore, O Lord God, I put all my hope and my refuge, on Thee Ilay all my tribulation and anguish; because I find all to be weak and unstablewhatsoever I behold out of Thee. For many friends shall not profit, nor stronghelpers 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 notassist, help, strengthen, comfort, instruct, keep in safety.

4. For all things which seem to belong to the attainment of peace and felicityare 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 soulof eloquence; and to hope in Thee above all things is the strongest solace ofThy servants. Mine eyes look unto Thee,(2) in Thee is my trust, O myGod, Father of mercies.

5. Bless and sanctify my soul with heavenly blessing that it may become Thyholy habitation, and the seat of Thy eternal glory; and let nothing be found inthe Temple of Thy divinity which may offend the eyes of Thy majesty. Accordingto 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 ofthe shadow of death. Protect and preserve the soul of Thy least servant amid somany dangers of corruptible life, and by Thy grace accompanying me, direct itby 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 refreshyou,(1) saith the Lord. The bread that I will give is My flesh which I give forthe 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 blooddwelleth 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 timenor written together in one place of Scripture. Because therefore they are Thywords and true, I must gratefully and faithfully receive them all. They areThine, and Thou hast uttered them; and they are mine also, because Thou didstspeak them for my salvation. Gladly I receive them from Thy mouth, that theymay 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 myimpure conscience driveth me away from receiving so great mysteries. Thesweetness of Thy words encourageth me, but the multitude of my faults pressethme down.

2. Thou commandest that I draw near to Thee with firm confidence, if I wouldhave part with Thee, and that I receive the food of immortality, if I desire toobtain eternal life and glory. Come unto Me, sayest Thou, all that labour andare heavy laden, and I will refresh you. Oh, sweet and lovely word in the earof the sinner, that Thou, O Lord my God, dost invite the poor and needy to theCommunion of Thy most holy body and blood. But who am I, O Lord, that I shouldpresume to approach unto Thee? Behold the heaven of heavens cannot containThee, 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 beable to presume? How shall I bring Thee within my house, seeing that I so oftenhave sinned in Thy most loving sight? Angels and Archangels stand in awe ofThee, the Saints and just men fear Thee, and Thou sayest, Come unto Me! ExceptThou, Lord, hadst said it, who should believe it true? And except Thou hadstcommanded, who should attempt to draw near?

4. Behold, Noah, that just man, laboured for a hundred years in building theark, that he might be saved with the few; and I, how shall I be able in onehour to prepare myself to receive the Builder of the world with reverence?Moses, Thy servant, Thy great and especial friend, made an ark of incorruptiblewood, which also he covered with purest gold, that he might lay up in it thetables of the law, and I, a corruptible creature, shall I dare thus easily toreceive Thee, the Maker of the Law and the Giver of life? Solomon, the wisestof the kings of Israel, was seven years building his magnificent temple to thepraise 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 theCovenant to the place prepared for it, with the sound of trumpets and greatjoy, and I, unhappy and poorest of mankind, how shall I bring Thee into myhouse, who scarce know how to spend half an hour in devotion? And oh that itwere even one half hour worthily spent!

5. O my God, how earnestly these holy men strove to please Thee! And alas! howlittle and trifling is that which I do! how short a time do I spend, when I amdisposing myself to Communion. Rarely altogether collected, most rarelycleansed from all distraction. And surely in the saving presence of Thy Godheadno unmeet thought ought to intrude, nor should any creature take possession ofme, because it is not an Angel but the Lord of the Angels, that I am about toreceive as my Guest.

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

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

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; hefashioned musical instruments of various sorts, put forth Psalms, and appointedthem to be sung with joy, played also himself ofttimes on the harp, beinginspired with the grace of the Holy Ghost; he taught the people of Israel topraise God with the whole heart, and with unity of voice to bless and praiseHim every day. If so great devotion was then exercised, and celebration ofdivine praise was carried on before the Ark of the Testimony, how greatreverence and devotion ought now to be shown by me and all Christian people atthe ministering of the Sacrament, at receiving the most precious Body and Bloodof Christ.

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

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

11. Oh admirable and hidden grace of the Sacrament, which only Christ’sfaithful ones know, but the faithless and those who serve sin cannotexperience! In this Sacrament is conferred spiritual grace, and lost virtue isregained in the soul, and the beauty which was disfigured by sin returnethagain. So great sometimes is this grace that out of the fulness of devotiongiven, not only the mind but also the weak body feeleth that more strength issupplied 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, inwhom all the hope and the merit of those that are to be saved consist. For HeHimself is our sanctification and redemption.(1) He is the consolation ofpilgrims and the eternal fruition of the Saints. Therefore it is grievously tobe lamented that many so little consider this health-giving mystery, whichmaketh heaven glad and preserveth the whole world. Alas for the blindness andhardness of man’s heart, that he considereth not more this unspeakablegift, and even slippeth down through the daily use, into carelessness.

13. For if this most holy Sacrament were celebrated in one place only, and wereconsecrated only by one priest in the whole world, with what great desirethinkest thou, would men be affected towards that place and towards such apriest of God, that they might behold the divine mysteries celebrated? But noware many men made priests and in many places the Sacrament is celebrated, thatthe grace and love of God towards men might the more appear, the more widelythe Holy Communion is spread abroad over all the world. Thanks be unto Thee, Ogood Jesus, Eternal Shepherd, who hast vouchsafed to refresh us, poor andexiled ones, with Thy precious Body and Blood, and to invite us to partakethese holy mysteries by the invitation from Thine own mouth, saying, Come untoMe, 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 theHealer, the hungering and thirsting to the Fountain of life, thepoverty-stricken to the King of heaven, the servant to the Lord, the creatureto the Creator, the desolate to my own gentle Comforter. But whence is thisunto me, that Thou comest unto me? Who am I that Thou shouldest offer meThyself? How doth a sinner dare to appear before Thee? And how dost thouvouchsafe to come to the sinner? Thou knowest Thy servant, and Thou knowestthat he hath in him no good thing for which Thou shouldest grant him thisgrace. I confess therefore mine own vileness, I acknowledge Thy goodness, Ipraise 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 goodnessmay be more manifest unto me, Thy charity more abundantly poured out upon me,and Thy humility more perfectly commended unto me. Therefore because thispleaseth Thee and Thou hast commanded that thus it shall be, Thy condescensionpleaseth me also; and oh that mine iniquity hinder it not.

2. O most sweet and tender Jesus, what reverence, what giving of thanks is dueto 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 thinkupon in this Communion in approaching my Lord, whom I am not able worthily tohonour, and nevertheless whom I long devoutly to receive? What shall be betterand more healthful meditation for me, than utter humiliation of myself beforeThee, and exaltation of Thine infinite goodness towards me? I praise Thee, O myGod, and exalt Thee for evermore. I despise myself, and cast myself down beforeThee 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 comestunto me, Thou willest to be with me, Thou invitest me to Thy feast. Thouwillest to give me the heavenly food and bread of angels to eat; none other, intruth, than Thyself, The living bread, which didst descend from heaven; andgivest life to the world.(1)

4. Behold, whence this love proceedeth! what manner of condescension shinethforth herein. What great giving of thanks and praise is due unto Thee for thesebenefits! Oh how salutary and profitable Thy purpose when Thou didst ordainthis! 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 unspeakableThy truth! For Thou didst speak the word, and all things were made; and this isdone which Thou hast commanded.

5. A thing wonderful, and worthy of faith, and surpassing all the understandingof man, that Thou, O Lord my God, very God and very man, givest Thyselfaltogether 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 usthrough Thy Sacrament. Preserve my heart and my body undefiled, that with ajoyful and pure conscience I may be able very often to [celebrate, and](2)receive to my perpetual health. Thy mysteries, which Thou hast consecrated andinstituted 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 andprecious consolation, left unto thee in this vale of tears. For so oft as thoucallest this mystery to mind and receivest the body of Christ, so often dostthou celebrate the work of thy redemption, and art made partaker of all themerits of Christ. For the charity of Christ never groweth less, and thegreatness of His propitiation is never exhausted. Therefore, by continualrenewal of thy spirit, thou oughtest to dispose thyself hereunto and to weighthe great mystery of salvation with attentive consideration. So great, new, andjoyful ought it to appear to thee when thou comest to communion, as if on thisself-same day Christ for the first time were descending into the Virgin’swomb and becoming man, or hanging on the cross, suffering and dying for thesalvation 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 bemade joyful in Thy holy feast which Thou, O God, of Thy goodness hast preparedfor the poor.(1) Behold in Thee is all that I can and ought to desire, Thou artmy salvation and redemption, my hope and strength, my honour and glory.Therefore rejoice the soul of Thy servant this day, for unto Thee, O LordJesus, do I lift up my soul.(2) I long now to receive Thee devoutly andreverently, I desire to bring Thee into my house, so that with Zacchaeus I maybe counted worthy to be blessed by Thee and numbered among the children ofAbraham. My soul hath an earnest desire for Thy Body, my heart longeth to beunited 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 thehealing of my soul, lest haply I faint by the way if I be deprived of heavenlyfood. For so Thou, most merciful Jesus, preaching to the people and healingmany sick, didst once say, I will not send them away fasting to their ownhomes, 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. ForThou art the sweet refreshment of the soul, and he who shall eat Thee worthilyshall be partaker and inheritor of the eternal glory. Necessary indeed it isfor me, who so often slide backwards and sin, so quickly wax cold and faint, torenew, cleanse, enkindle myself by frequent prayers and penitences andreceiving of Thy sacred Body and Blood lest haply by too long abstinence, Ifall short of my holy resolutions.

3. For the imaginations of man’s heart are evil from his youth,(4) andexcept divine medicine succour him, man slideth away continually unto theworse. The Holy Communion therefore draweth us back from evil, andstrengtheneth us for good. For if I now be so negligent and lukewarm when Icommunicate [or celebrate], how should it be with me, if I receive not thismedicine, and sought not so great a help? [And though I am not every day fitnor well prepared to celebrate, I will nevertheless give diligent heed at dueseason, to receive the divine mysteries, and to become partaker of so greatgrace]. For this is the one principal consolation of a faithful soul, so longas it is absent from Thee in mortal body, that being continually mindful of itsGod, it receiveth its Beloved with devout spirit.

4. Oh wonderful condescension of Thy pity surrounding us, that Thou, O LordGod, Creator and Quickener of all spirits, deignest to come unto a soul so poorand weak, and to appease its hunger with Thy whole Deity and Humanity. Oh happymind and blessed soul, to which is granted devoutly to receive Thee its LordGod, and in so receiving Thee to be filled with all spiritual joy! Oh how greata Lord doth it entertain, how beloved a Guest doth it bring in, how delightfula Companion doth it receive, how faithful a Friend doth it welcome, howbeautiful and exalted a Spouse, above every other Beloved, doth it embrace, Oneto be loved above all things that can be desired! Oh my most sweet Beloved, letheaven and earth and all the glory of them, be silent in Thy presence; seeingwhatsoever praise and beauty they have it is of Thy gracious bounty; and theyshall 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) Genesisviii. 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 gloriousSacrament. Awaken my heart towards Thee, and deliver me from heavy slumber.Visit me with Thy salvation that I may in spirit taste Thy sweetness, whichplentifully lieth hid in this Sacrament as in a fountain. Lighten also mineeyes to behold this so great mystery, and strengthen me that I may believe itwith undoubting faith. For it is Thy word, not human power; it is Thy holyinstitution, not the invention of man. For no man is found fit in himself toreceive and to understand these things, which transcend even the wisdom of theAngels. 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 accordingto Thy will, I draw nigh unto Thee with hope and reverence, and truly believethat Thou art here present in the Sacrament, God and man. Thou willesttherefore that I receive Thee and unite myself to Thee in charity. Wherefore Ibeseech 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 moresuffer any other consolation to enter into me. For this most high and mostglorious Sacrament is the health of the soul and the body, the medicine of allspiritual sickness, whereby I am healed of my sins, my passions are bridled,temptations are conquered or weakened, more grace is poured into me, virtuebegun is increased, faith is made firm, hope is strengthened, and charity isenkindled and enlarged.

3. For in this Sacrament Thou hast bestowed many good things and stillbestowest them continually on Thine elect who communicate devoutly, O my God,Lifter up of my soul, Repairer of human infirmity, and Giver of all inwardconsolation. For Thou pourest into them much consolation against all sorts oftribulation, and out of the deep of their own misery Thou liftest them up tothe hope of Thy protection, and with ever new grace, dost inwardly refresh andenlighten them; so that they who felt themselves to be anxious and withoutaffection before Communion, afterwards being refreshed with heavenly food anddrink, find themselves changed for the better. And even in such wise Thoudealest severally with Thine elect, that they may truly acknowledge and clearlymake proof that they have nothing whatsoever of their own, and what goodnessand grace come to them from Thee; because being in themselves cold, hard ofheart, indevout, through Thee they become fervent, zealous, and devout. For whois there coming humbly to the fountain of sweetness, carrieth not away thenceat 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 andoverflowing fountain, a fire continually burning, and never going out.

4. Wherefore if it is not suffered to me to draw from the fulness of thefountain, nor to drink unto satisfying, yet will I set my lips to the mouth ofthe heavenly conduit, that at least I may receive a small drop to quench mythirst, that I dry not up within my heart. And if I am not yet able to bealtogether heavenly and so enkindled as the Cherubim and Seraphim, yet will Iendeavour to give myself unto devotion, and to prepare my heart, that I maygain if it be but a little flame of the divine fire, through the humblereceiving of the life-giving Sacrament. But whatsoever is wanting unto me, Omerciful 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 thatare weary and heavy laden, and I will refresh you.

5. I indeed labour in the sweat of my face, I am tormented with sorrow ofheart, I am burdened with sins, I am disquieted with temptations, I amentangled and oppressed with many passions, and there is none to help me, thereis none to deliver and ease me, but Thou, O Lord God, my Saviour, to whom Icommit myself and all things that are mine, that Thou mayest preserve me andlead 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, thouwouldest not be worthy to receive or to minister this Sacrament. For this isnot deserved by merit of man that a man should consecrate and minister theSacrament of Christ, and take for food the bread of Angels. Vast is themystery, and great is the dignity of the priests, to whom is given what is notgranted to Angels. For priests only, rightly ordained in the church, have thepower of consecrating and celebrating the Body of Christ. The priest indeed isthe minister of God, using the Word of God by God’s command andinstitution; nevertheless God is there the principal Author and invisibleWorker, that to whom all that He willeth is subject, and all He commandeth isobedient.

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 fearand reverence is this work to be approached. Take heed therefore and see whatit is of which the ministry is committed to thee by the laying on of theBishop’s hand. Behold thou art made a priest and art consecrated tocelebrate. See now that thou do it before God faithfully and devoutly at duetime, and shew thyself without blame. Thou hast not lightened thy burden, butart now bound with a straiter bond of discipline, and art pledged to a higherdegree of holiness. A priest ought to be adorned with all virtues and to affordto others an example of good life. His conversation must not be with thepopular and common ways of men, but with Angels in Heaven or with perfect menon earth.

3. A priest clad in holy garments taketh Christ’s place that he may prayunto God with all supplication and humility for himself and for the wholepeople. He must always remember the Passion of Christ. He must diligently lookupon Christ’s footsteps and fervently endeavour himself to follow them.He must bear meekly for God whatsoever ills are brought upon him by others. Hemust mourn for his own sins, and for the sins committed by others, and may notgrow careless of prayer and holy oblation, until he prevail to obtain grace andmercy. 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 veryexceedingly, and am confounded within myself. For if I approach not, I fly fromlife; and if I intrude myself unworthily, I run into Thy displeasure. What thenshall I do, O my God, Thou helper and Counsellor in necessities.

2. Teach Thou me the right way; propound unto me some short exercise befittingHoly Communion. For it is profitable to know how I ought to prepare my heartdevoutly and reverently for Thee, to the intent that I may receive ThySacrament to my soul’s health [or it may be also for the celebrating thisso 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 heartand supplicating reverence, with full faith and pious desire for the honour ofGod, to celebrate, minister, and receive this Sacrament. Diligently examine thyconscience and with all thy might with true contrition and humble confessioncleanse and purify it, so that thou mayest feel no burden, nor know anythingwhich bringeth thee remorse and impedeth thy free approach. Have displeasureagainst all thy sins in general, and specially sorrow and mourn because of thydaily transgressions. And if thou have time, confess unto God in the secret ofthine heart, all miseries of thine own passion.

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

3. When thou hast confessed and bewailed these and thy other shortcomings, withsorrow and sore displeasure at thine own infirmity, make then a firm resolutionof continual amendment of life and of progress in all that is good. Thenmoreover with full resignation and entire will offer thyself to the honour ofMy name on the altar of thine heart as a perpetual whole burnt-offering, evenby faithfully presenting thy body and soul unto Me, to the end that thou mayestso be accounted worthy to draw near to offer this sacrifice of praise andthanksgiving to God, and to receive the Sacrament of My Body and Blood to thysoul’s health. For there is no oblation worthier, no satisfaction greaterfor the destroying of sin, than that a man offer himself to God purely andentirely with the oblation of the Body and Blood of Christ in the HolyCommunion. If a man shall have done what in him lieth, and shall repent himtruly, 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, butrather that he should be converted, and live. All his transgressions that hehath 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 thysins with outstretched hands and naked body, so that nothing remained in Methat did not become altogether a sacrifice for the Divine propitiation; so alsooughtest thou every day to offer thyself willingly unto Me for a pure and holyoblation with all thy strength and affections, even to the utmost powers ofthine heart. What more do I require of thee than thou study to resign thyselfaltogether 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 cannotplease Me. Offer thyself to Me, and give thyself altogether for God, so shallthy offering be accepted. Behold I offered Myself altogether to the Father forthee, I give also My whole body and blood for food, that thou mightest remainaltogether Mine and I thine. But if thou stand in thyself, and offer notthyself freely to My will, thy offering is not perfect, neither shall the unionbetwixt us be complete. Therefore ought the freewill offering of thyself intothe hands of God to go before all thy works, if thou wilt attain liberty andgrace. For this is the cause that so few are inwardly enlightened and madefree, that they know not how to deny themselves entirely. My word standethsure, Except a man forsake all, he cannot be My disciple.(1) Thou therefore, ifthou 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 forall

The Voice of the Disciple

Lord, all that is in the heaven and in the earth is Thine.(1) I desire to offermyself 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 Theeto-day to be Thy servant for ever, in humble submission and for a sacrifice ofperpetual praise. Receive me with this holy Communion of Thy precious Body,which I celebrate before Thee this day in the presence of the Angels invisiblysurrounding, 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 Ihave committed before Thee and Thy holy Angels, from the day whereon I wasfirst able to sin even unto this hour; that Thou mayest consume and burn themevery one with the fire of Thy charity, and mayest do away all the stains of mysins, and cleanse my conscience from all offence, and restore me to Thy favourwhich by sinning I have lost, fully forgiving me all, and mercifully admittingme to the kiss of peace.

3. What can I do concerning my sins, save humbly to confess and lament them andunceasingly to beseech Thy propitiation? I beseech Thee, be propitious unto meand hear me, when I stand before Thee, O my God. All my sins displease megrievously: I will never more commit them; but I grieve for them and willgrieve so long as I live, steadfastly purposing to repent me truly, and to makerestitution as far as I can. Forgive, O God, forgive me my sins for Thy holyName’s sake; save my soul, which Thou hast redeemed with Thy preciousblood. Behold I commit myself to Thy mercy, I resign myself to Thy hands. Dealwith me according to Thy loving-kindness, not according to my wickedness andiniquity.

4. I offer also unto Thee all my goodness, though it is exceedingly little andimperfect, that Thou mayest mend and sanctify it, that Thou mayest make it wellpleasing 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 ofparents, friends, brothers, sisters, and all who are dear to me, and of thosewho have done good to me, or to others for Thy love; and those who have desiredand besought my prayers for themselves and all belonging to them; that all mayfeel themselves assisted by Thy grace, enriched by consolation, protected fromdangers, freed from pains; and that being delivered from all evils they mayjoyfully give Thee exceeding thanks.

6. I offer also to Thee prayers and Sacramental intercessions for thosespecially who have injured me in aught, made me sad, or spoken evil concerningme, or have caused me any loss or displeasure; for all those also whom I haveat any time made sad, disturbed, burdened, and scandalized, by words or deeds,knowingly or ignorantly; that to all of us alike, Thou mayest equally pardonour sins and mutual offences. Take away, O Lord, from our hearts all suspicion,indignation, anger, and contention, and whatsoever is able to injure charityand diminish brotherly love. Have mercy, have mercy, Lord, on those who entreatThy mercy; give grace to the needy; and make us such that we may be worthy toenjoy 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, tothe Fountain of goodness and all purity; to the end that thou mayest obtain thehealing of thy passions and vices, and mayest be made stronger and morewatchful against all temptations and wiles of the devil. The enemy, knowingwhat profit and exceeding strong remedy lieth in the Holy Communion, strivethby all means and occasions to draw back and hinder the faithful and devout, sofar as he can.

2. For when some set about to prepare themselves for Holy Communion, theysuffer 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 themby his accustomed evil dealing, or make them over timid and perplexed; to theintent that he may diminish their affections, or take away their faith by hisattacks, if haply he may prevail upon them to give up Holy Communionaltogether, or to come thereto with lukewarm hearts. But his wiles anddelusions must not be heeded, howsoever wicked and terrible they be; but allhis delusion must be cast back upon his own head. The wretch must be despisedand laughed to scorn: neither must Holy Communion be omitted because of hisinsults and the inward troubles which he stirreth up.

3. Often also too much carefulness or some anxiety or other touching confessionhindereth from obtaining devotion. Do thou according to the counsel of wisemen, and lay aside anxiety and scruple, because it hindereth the grace of Godand destroyeth devotion of mind. Because of some little vexation or trouble donot thou neglect Holy Communion, but rather hasten to confess it, and forgivefreely 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 todefer Holy Communion? Cleanse thyself forthwith, spit out the poison with allspeed, hasten to take the remedy, and thou shalt feel thyself better than ifthou didst long defer it. If to-day thou defer it on one account, to-morrowperchance some greater obstacle will come, and so thou mayest be long timehindered from Communion and become more unfit. As soon as thou canst, shakethyself from thy present heaviness and sloth, for it profiteth nothing to belong anxious, to go long on thy way with heaviness of heart, and because ofdaily little obstacles to sever thyself from divine things: nay it is exceedinghurtful to defer thy Communion long, for this commonly bringeth on greattorpor. Alas! there are some, lukewarm and undisciplined, who willingly findexcuses for delaying repentance, and desire to defer Holy Communion, lest theyshould be bound to keep stricter watch upon themselves.

5. Alas! how little charity, what flagging devotion, have they who so lightlyput 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 beready and well inclined to communicate, if it were in his power, and might bedone without the notice of others. If a man sometimes abstaineth for the sakeof humility or some sound cause, he is to be commended for his reverence. Butif drowsiness have taken hold of him, he ought to rouse himself and to do whatin him lieth; and the Lord will help his desire for the good will which hehath, which God specially approveth.

6. But when he is hindered by sufficient cause, yet will he ever have a goodwill and pious intention to communicate; and so he shall not be lacking in thefruit of the Sacrament. For any devout man is able every day and every hour todraw near to spiritual communion with Christ to his soul’s health andwithout hindrance. Nevertheless on certain days and at the appointed time heought to receive the Body and Blood of his Redeemer with affectionatereverence, and rather to seek after the praise and honour of God, than his owncomfort. For so often doth he communicate mystically, and is invisiblyrefreshed, as he devoutly calleth to mind the mystery of Christ’sincarnation and His Passion, and is inflamed with the love of Him.

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

CHAPTER XI

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

The Voice of the Disciple

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

2. For in Thine own Divine brightness, mine eyes could not endure to beholdThee, neither could the whole world stand before the splendour of the glory ofThy Majesty. In this therefore Thou hast consideration unto my weakness, thatThou hidest Thyself under the Sacrament. I verily possess and adore Him whomthe Angels adore in heaven; I yet for a while by faith, but they by sight andwithout 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 shadowsof figures flee away.(1) But when that which is perfect is come, the using ofSacraments shall cease, because the Blessed in heavenly glory have no need ofSacramental remedy. For they rejoice unceasingly in the presence of God,beholding His glory face to face, and being changed from glory toglory(2) of the infinite God, they taste the Word of God made flesh, as Hewas in the beginning and remaineth for everlasting.

3. When I think on these wondrous things, even spiritual comfort whatsoever itbe becometh sore weariness to me; for so long as I see not openly my Lord inHis 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 isable to give me rest, save Thou, O my God, whom I desire to contemplateeverlastingly. But this is not possible, so long as I remain in this mortalstate. Therefore ought I to set myself unto great patience, and submit myselfunto Thee in every desire. For even Thy Saints, O Lord, who now rejoice withThee in the kingdom of heaven, waited for the coming of Thy glory whilst theylived here, in faith and great glory. What they believed, that believe I; whatthey hoped, I hope; whither they have attained to, thither through Thy gracehope I to come. I will walk meanwhile in faith, strengthened by the examples ofthe 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 specialremedy 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 inthe 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, forthe refreshing of my soul and body, and hast set Thy Word for a lantern tomy feet.(3) Without these two I could not properly live; for the Word ofGod is the light of my soul, and Thy Sacrament the bread of life. These mayalso be called the two tables, placed on this side and on that, in the treasuryof Thy holy Church. One table is that of the Sacred Altar, bearing the holybread, that is the precious Body and Blood of Christ; the other is the table ofthe Divine Law, containing holy doctrine, teaching the true faith, and leadingsteadfastly onwards even to that which is within the veil, where the Holy ofHolies is.

5. Thanks be unto Thee, O Lord Jesus, Light of Light everlasting, for thattable of holy doctrine which Thou has furnished unto us by Thy servants theProphets and Apostles and other teachers. Thanks be to Thee, O Creator andRedeemer of men, who to make known Thy love to the whole world has prepared agreat supper, in which Thou hast set forth for good not the typical lamb, butThine own most Holy Body and Blood; making all Thy faithful ones joyful withthis holy banquet and giving them to drink the cup of salvation, wherein areall the delights of Paradise, and the holy Angels do feed with us, and with yethappier sweetness.

6. Oh how great and honourable is the office of the priests, to whom it isgiven to consecrate the Sacrament of the Lord of majesty with holy words, tobless it with the lips, to hold it in their hands, to receive it with their ownmouth, 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 priestought 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 theBody of Christ; the hands should be pure and lifted towards heaven, which arewont to hold within them the Creator of heaven and earth. To priests is itspecially said in the Law, Be ye holy, for I the Lord your God amholy.(4)

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

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

CHAPTER XII

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

The Voice of the Beloved

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

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

3. When I give the grace of devotion, give thanks unto thy God; it is notbecause thou art worthy, but because I had mercy on thee. If thou hast notdevotion, but rather feelest thyself dry, be instant in prayer, cease not togroan and knock; cease not until thou prevail to obtain some crumb or drop ofsaving grace. Thou hast need of Me, I have no need of thee. Nor dost thou cometo sanctify Me, but I come to sanctify thee and make thee better. Thou comestthat thou mayest be sanctified by Me, and be united to Me; that thou mayestreceive fresh grace, and be kindled anew to amendment of life. See that thouneglect not this grace, but prepare thy heart with all diligence, and receivethy 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 theSacrament; nor is less watchfulness needed afterwards, than devout preparationbeforehand: for good watchfulness afterwards becometh in turn the bestpreparation for the gaining more grace. For hereby is a man made entirelyindisposed to good, if he immediately return from Communion to give himself upto outward consolations. Beware of much speaking; remain in a secret place, andhold communion with thy God; for thou hast Him whom the whole world cannot takeaway from thee. I am He to whom thou oughtest wholly to give thyself; so thatnow 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 withChrist in the Sacrament

The Voice of the Disciple

Who shall grant unto me, O Lord, that I may find Thee alone, and open all myheart unto Thee, and enjoy Thee as much as my soul desireth; and that no manmay 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 speakunto beloved, and friend to feast with friend? For this do I pray, this do Ilong for, that I may be wholly united unto Thee, and may withdraw my heart fromall created things, and by means of Holy Communion and frequent celebration maylearn more and more to relish heavenly and eternal things. Ah, Lord God, whenshall I be entirely united and lost in Thee, and altogether forgetful ofmyself? Thou in me, and I in Thee;(1) even so grant that we may in like mannercontinue together in one.

2. Verily Thou art my Beloved, the choicest among ten thousand,(2) in whom mysoul delighteth to dwell all the days of her life. Verily Thou art myPeacemaker, in Whom is perfect peace and true rest, apart from Whom is labourand sorrow and infinite misery. Verily Thou art a God that hidest Thyself, andThy counsel is not with the wicked, but Thy Word is with the humble and thesimple. O how sweet, O Lord, is Thy spirit, who that Thou mightest manifest Thysweetness towards Thy children, dost vouchsafe to refresh them with the breadwhich is full of sweetness, which cometh down from heaven. Verily there is noother nation so great, which hath its gods drawing nigh to them, as Thou, ourGod, art present unto all Thy faithful ones,(3) unto whom for their dailysolace, and for lifting up their heart unto heaven, Thou givest Thyself fortheir food and delight.

3. For what other nation is there so renowned as the Christian people? Or whatcreature is so beloved under heaven as the devout soul to which God enterethin, that he may feed it with His glorious flesh? O unspeakable grace! Owonderful condescension! O immeasurable love specially bestowed upon men! Butwhat 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 myheart altogether unto God, and to join it inwardly to Him. Then all my inwardparts shall rejoice, when my soul shall be perfectly united unto God. Thenshall He say unto me, “If thou wilt be with Me, I will be withthee.” 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 beunited 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 Bloodof Christ

The Voice of the Disciple

O how great is the abundance of Thy sweetness, O Lord, which Thou hast laid upfor them that fear Thee. When I call to mind some devout persons who draw nighto Thy Sacrament, O Lord, with the deepest devotion and affection, then veryoften I am confounded in myself and blush for shame, that I approach Thinealtar and table of Holy Communion so carelessly and coldly, that I remain sodry 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 ofheart, could not refrain from weeping, but as it were with mouth of heart andbody alike panted inwardly after Thee, O God, O Fountain of Life, having nopower to appease or satiate their hunger, save by receiving Thy Body with alljoyfulness 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 soardently 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 vehementlove and ardour. Be merciful unto me, O Jesus, good, sweet, and kind, and grantunto Thy poor suppliant to feel sometimes, in Holy Communion, though it be buta 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 thetasting of the heavenly manna, may never fail.

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

(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, towait for it patiently and faithfully, to receive it gratefully, to preserve ithumbly, to work with it diligently, and to leave to God the time and manner ofheavenly visitation until it come. Chiefly oughtest thou to humble thyself whenthou 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 Hehath long time denied; He sometimes giveth at the end what at the beginning ofprayer He hath deferred to give.

2. If grace were always given immediately, and were at hand at the wish, itwould be hardly bearable to weak man. Wherefore the grace of devotion is to bewaited for with a good hope and with humble patience. Yet impute it to thyselfand to thy sins when it is not given, or when it is mysteriously taken away. Itis sometimes a small thing which hindereth and hideth grace; (if indeed thatought to be called smalland not rather great, which hindereth sogreat a good); but if thou remove this, be it small or great, and perfectlyovercome 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 andat peace; because nothing shall give thee so sweet relish and delight, as thegood pleasure of the Divine will. Whosoever therefore shall have lifted up hiswill unto God with singleness of heart, and shall have delivered himself fromevery inordinate love or dislike of any created thing, he will be the most fitfor receiving grace, and worthy of the gift of devotion. For where the Lordfindeth empty vessels,(1) there giveth He His blessing. And the more perfectlya 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, andthe higher doth it lift up the free heart.

4. Then shall he see, and flow together, and wonder, and his heart shall beenlarged within him,(2) because the hand of the Lord is with him, and he hathput himself wholly in His hand, even for ever. Lo, thus shall the man beblessed, that seeketh God with all his heart, and receiveth not his soul invain. This man in receiving the Holy Eucharist obtaineth the great grace ofDivine 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, Thouknowest my infirmity and the necessity which I suffer, in what evils and vicesI lie; how often I am weighed down, tempted, disturbed, and defiled. I comeunto Thee for remedy, I beseech of Thee consolation and support. I speak untoThee who knowest all things, to whom all my secrets are open, and who alone artable perfectly to comfort and help me. Thou knowest what good thing I moststand in need of, and how poor I am in virtues.

2. Behold, I stand poor and naked before Thee, requiring grace, and imploringmercy. Refresh the hungry suppliant, kindle my coldness with the fire of Thylove, illuminate my blindness with the brightness of Thy presence. Turn thouall earthly things into bitterness for me, all grievous and contrary thingsinto 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 theearth. Be Thou alone sweet unto me from this day forward for ever, because Thoualone 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, andtransform me into Thyself; that I may be made one spirit with Thee, by thegrace of inward union, and the melting of earnest love! Suffer me not to goaway from Thee hungry and dry; but deal mercifully with me, as oftentimes Thouhast dealt wondrously with Thy saints. What marvel if I should be whollykindled from Thee, and in myself should utterly fail, since Thou art firealways burning and never failing, love purifying the heart and enlightening theunderstanding.

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 ofheart, I long to receive Thee, O Lord, even as many Saints and devout personshave desired Thee in communicating, who were altogether well pleasing to Theeby their sanctity of life, and dwelt in all ardent devotion. O my God, EternalLove, my whole Good, Happiness without measure, I long to receive Thee with themost vehement desire and becoming reverence which any Saint ever had or couldhave.

2. And although I be unworthy to have all those feelings of devotion, yet do Ioffer Thee the whole affection of my heart, even as though I alone had allthose most grateful inflamed desires. Yea, also, whatsoever things a pious mindis able to conceive and long for, all these with the deepest veneration andinward fervour do I offer and present unto Thee. I desire to reserve nothingunto myself, but freely and entirely to offer myself and all that I have untoThee for a sacrifice. O Lord my God, my Creator and Redeemer! with suchaffection, reverence, praise, and honour, with such gratitude, worthiness, andlove, 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 desiredThee, when she humbly and devoutly answered the Angel who brought unto her theglad tidings of the mystery of the Incarnation. Behold the handmaid of theLord; 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 thebridegroom, who standeth and heareth him, rejoiceth greatly because of thebridegroom’s voice;(2) even so I wish to be inflamed with great and holydesires, and to present myself unto Thee with my whole heart. Whence also, onbehalf of myself and of all commended to me in prayer, I offer and present untoThee the jubilation of all devout hearts, their ardent affections, their mentalecstasies, and supernatural illuminations and heavenly visions, with all thevirtues and praises celebrated and to be celebrated by every creature in heavenand earth; to the end that by all Thou mayest worthily be praised and glorifiedfor ever.

4. Receive my prayers, O Lord my God, and my desires of giving Thee infinitepraise and unbounded benediction, which, according to the multitude of Thineunspeakable greatness, are most justly due unto Thee. These do I give Thee, anddesire to give every day and every moment; and with beseechings andaffectionate desires I call upon all celestial spirits and all Thy faithfulpeople to join with me in rendering Thee thanks and praises.

5. Let all peoples, nations, and tongues praise Thee, and magnify Thy holy andsweet-sounding Name, with highest jubilations and ardent devotion. And let allwho reverently and devoutly celebrate Thy most high Sacrament, and receive itwith full assurance of faith, be accounted worthy to find grace and mercy withThee, and intercede with all supplication for me a sinner; and when they shallhave attained unto their wished-for devotion and joyous union with Thee, andshall depart full of comfort and wondrously refreshed from Thy holy, heavenlytable, 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 humbleimitator 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 profoundSacrament, if thou wilt not be plunged into the abyss of doubt. He that is asearcher of Majesty shall be oppressed by the glory thereof.(1) God is able todo more than man can understand. A pious and humble search after truth is to beallowed, when it is always ready to be taught, and striving to walk after thewholesome opinions of the fathers.

2. Blessed is the simplicity which leaveth alone the difficult paths ofquestionings, and followeth the plain and firm steps of God’scommandments. Many have lost devotion whilst they sought to search into deeperthings. Faith is required of thee, and a sincere life, not loftiness ofintellect, nor deepness in the mysteries of God. If thou understandest not norcomprehendest the things which are beneath thee, how shalt thou comprehendthose which are above thee? Submit thyself unto God, and humble thy sense tofaith, and the light of knowledge shall be given thee, as shall be profitableand necessary unto thee.

3. There are some who are grievously tempted concerning faith and theSacrament; 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 tothe 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 theenemy tempteth not unbelievers and sinners, because he already hath securepossession of them; but he tempteth and harasseth the faithful and devout byvarious means.

4. Go forward therefore with simple and undoubting faith, and draw nigh untothe Sacrament with supplicating reverence. And whatsoever thou art not enabledto understand, that commit without anxiety to Almighty God. God deceiveth theenot; he is deceived who believeth too much in himself. God walketh with thesimple, revealeth Himself to the humble, giveth understanding to babes, openeththe sense to pure minds, and hideth grace from the curious and proud. Humanreason 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 andinscrutable things in heaven and in earth, and His wonderful works are pastfinding out. If the works of God were of such sort that they might easily becomprehended by human reason, they should no longer be called wonderful orunspeakable.

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

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