PAULINE FORE MOFFITT
LIBRARY
UNIVERSITY OF CALIFORNIA
GENERAL LIBRARY, BERKELEY
%* Limited to six hundred and sixty copies for England
and America.
OF THE
IMITATION OF CHRIST
OF THE
IMITATION
OF CHRIST
IN FOUR BOOKS
BY THOMAS
A KEMPIS
LONDON
KEGAN PAUL, TRENCH
TRUBNER & CO. Ltd.
MDCCCXCVIII
Chiswick Press : Charles Whittrngham and Co.
Tooks Court, Chancery Lane, London.
PUBLISHERS' NOTE.
This edition of the "Imitation of Christ " is
printed on Arnold and Foster's unbleached
handmade paper. The illustrations and
title-page have been designed by Mr. Lau-
rence Housman, and engraved upon wood
by Miss Clemence Housman.
CONTENTS.
BOOK I.
ADMONITIONS USEFUL FOR THE
SPIRITUAL LIFE.
Chap. Page
I. Of imitating Christ, and despising all the
vanities of the world .... 3
II. Of having a humble opinion of self . 6
III. Of the docSlrine of truth .... 8
IV. Of prudence in our doings . . .12
V. Of reading the Holy Scriptures . . 13
VI. Of inordinate affections . . . 15
VII. Of flying vain hope and pride . . .16
VIII. Of shunning too much familiarity . . 18
IX. Of obedience and subjection . . .19
X. Of avoiding superfluity of words . . 21
XI. Of acquiring peace and of zeal in progress 23
XII. Of the advantage of adversity . . .26
XIII. Of resisting temptation . . . .27
XIV. Of avoiding rash judgment . . .31
XV. Of works done out of charity . . -33
XVI. Of bearing the defects of others . . 35
XVII. Of the monastic life 37
XVIII. Of the examples of the holy fathers . 39
XIX. Of the exercises of a good religious . 42
XX. Of the love of solitude and silence . . 46
XXI. Of compunction of heart . . * i : ' . 50
Chap. Page
XXII. Of the consideration of the misery of
man 53
XXIII. Of the thought of death . .57
XXIV. Of judgment, and the punishment of sins 61
XXV. Of the fervent amendment of our whole
life 65
BOOK II.
ADMONITIONS LEADING TO THE
INTERIOR LIFE.
I. Of the interior life 73
II. Of humble submission . . . 77
III. Of a good peaceable man . . .79
IV. Of a pure mind and simple intention . 81
V. Of the consideration of self ... 83
VI. Of the joy of a good conscience . . 85
VII. Of the love of Jesus above all things . 87
VIII. Of familiar friendship with Jesus . . 89
IX. Of the want of all solace .... 92
X. Of gratitude for the grace of God . . 96
XI. Of the fewness of the lovers of the Cross
of Jesus 99
XII. Of the Royal Road of the Holy Cross . 102
BOOK III.
OF INTERIOR CONSOLATION.
I. Of the speaking of Christ inwardly to
the faithful soul . . . . . in
II. That truth speaks within us without
noise of words 113
vi
Chap. Page
III. That the words of God are to be heard
with humility, and that many weigh
them not ...... 115
A prayer to implore the grace of devo-
tion 117
IV. That we ought to walk in truth and
humility before God . . . .118
V. Of the wonderful effect of divine love . 121
VI. Of the proof of a true lover . . .125
VII. Of concealing grace in the keeping of
humility. , . . . . . 128
VIII. Of the lowly esteem of self in the sight
of God .131
IX. That all things are to be referred to God
as to the furthest end . . . . 133
X. That it is sweet to serve God, despising
the world 135
XI. That the desires of the heart are to be
examined and moderated . . . 138
XII. Of learning patience and of wrestling
against carnal desires .... 140
XIII. Of the submission of one under obedi-
ence after the example of Jesus Christ 143
XIV. Of considering the secret judgments of
God, lest we be puffed up with our
own good works 145
XV. What position we are to take, and what
we are to say when we desire anything 147
A prayer for fulfilling the good pleasure
of God 148
XVI. That true comfort is to be sought in
God alone 150
XVII. That we ought to place all our care
upon God . . . . . . 152
vii
Chap. Page
XVIII. That temporal miseries are to be
borne with patience, after the ex-
ample of Christ 154
XIX. Of supporting injuries, and who is
proved to be truly patient . . 156
XX. Of the confession of our own infirmity,
and of the miseries of this life . . 159
XXI. That we are to rest in God above all
goods and gifts ..... 162
XXII. Of the remembrance of the manifold
benefits of God 166
XXIII. Of four things which bring much peace 169
A prayer against evil thoughts . . 170
A prayer for the enlightening of the
mind 170
XXIV. That we are not to be curious in in-
quiring into the lives of others . 172
XXV. In what things firm peace of heart
and true progress consist . . . 174
XXVI. Of the surpassing benefit of a free
mind, which is. gained by humble
prayer rather than by reading . . 176
XXVII. That nothing keeps us back from the
Sovereign good so much as self-
love 178
A prayer for cleansing the heart and
for heavenly wisdom . . . 179
XXVIII. Against the tongues of detractors . 181
XXIX. How in the time of tribulation God is
to be invoked and blessed . . 182
XXX. Of asking the divine aid, and of confi-
dence of recovering grace . . 184
XXXI. Of negledling every creature, that so
we may find the Creator . . . 187
viii
Chap. Page
XXXII. Of denying ourselves and renounc-
ing all covetousness . . . 190
XXXIII. Of the inconstancy of the heart, and
of directing our final intention to
God ....... 192
XXXIV. That he who loves God relishes
Him above all things and in all
things 194
XXXV. That there is no security from temp-
tation in this life .... 197
XXXVI. Against the vain judgments of men 199
XXXVII. Of a pure and full resignation of self
for obtaining freedom of heart . 201
XXXVIII. Of good government in outward
things, and of recourse to God in
dangers 203
XXXIX. That a man must not be over-eager
in his affairs 205
XL. That man has no good in himself,
and can glory in none . . . 206
XLI. Of the contempt of all temporal
honour . ... . . 209
XLII. That our peace is not to be placed
in men ...... 210
XLIII. Against vain and worldly learning . 212
XLI V. Of not drawing to ourselves exterior
things 214
XLV. That all men are not to be trusted ;
and that men are prone to offend
in words . . . . . . 215
XLVI. Of having confidence in God when
taunts arise against us . . . 218
XLVII. That all grievous things are to be
endured for life everlasting . . 221
ix
Chap. Page
XLVIII. Of the day of eternity, and of the
troubles of this life ....
XLIX. Of the desire of eternal life ; and how
great things are promised to them
that strive
L. How one that is alone in the world
ought to commit himself into the
hands of God
LI. That we must exercise ourselves in
humble works, when we cannot
attain to high things.
LII. That a man ought not to esteem him-
self worthy of consolation, but
rather deserving of stripes
LII I . That the grace of God unites not with
those who have a relish for earthly
things
Of the different motions of nature and
LIV.
LV.
LVI.
LVII.
LVIII.
LIX.
grace
Of the corruption of nature, and of the
efficacy of divine grace
That we ought to deny ourselves, and
imitate Christ by the cross
That a man should not be too much
dejedled when he falls into some
defedls ......
Of not searching into high matters,
nor into the secret judgments of God
That all hope and confidence is to be
fixed in God alone ....
223
227
231
235
237
240
243
248
252
255
257
262
BOOK IV.
A DEVOUT EXHORTATION TO HOLY
COMMUNION.
Chap. Page
I. With how great reverence Christ is to
be received 268
II. That the great goodness and love of God
is shown to man in this Sacrament . 274
III. That it is profitable to communicate
often 278
IV. That many benefits are bestowed upon
them who communicate devoutly . 281
V. Of the dignity of the Sacrament and of
the priestly state 285
VI. An inquiry concerning the exercise
proper before Communion . . . 288
VII. Of the examination of our own con-
science, and of a resolution of amend-
ment ....... 289
VIII. Of the oblation of Christ on the cross,
and of the resignation of ourselves . 292
IX. That we must offer ourselves and all
that is ours to God, and pray for all . 294
X. That the Holy Communion is not lightly
to be forborne 297
XI. That the Body of Christ and the Holy
Scriptures are most necessary to a
faithful soul '. 301
XII. That he, who is to communicate, ought
to prepare himself for Christ with
great diligence 306
XIII. That a devout soul ought to desire with
her whole heart to be united to Christ
in the Sacrament . . . . . . 309
xi
Chap. Page
XIV. Of the ardent longing of some devout
men for the Body of Christ . . 312
XV. That the grace of devotion is obtained
by humility and self-denial . . 314
XVI. That we ought to lay open our needs
to Christ, and crave his grace . . 317
XVII. Of fervent love and vehement desire to
receive Christ 319
XVIII. That a man be not a curious searcher
into this Sacrament, but a humble
follower of Christ, submitting sense
to holy faith 322
Xll
BOOK I.
ADMONITIONS USEFUL FOR THE
SPIRITUAL LIFE.
OF THE
IMITATION OF CHRIST.
BOOK I.
CHAPTER I.
OF IMITATING CHRIST, AND DESPISING
ALL THE VANITIES OF THE WORLD.
E that followeth me walketh not in
darkness, saith the Lord. These are
the words of Christ, by which we are
admonished how far we must imitate
his life and manners if we would be
truly enlightened and delivered from
all blindness of heart.
Let it, then, be our chief study to meditate in the
life of Jesus Christ.
The teaching of Christ surpasses all the teachings
of the saints ; and whosoever had the spirit would
find therein the hidden manna.
But it happens that many, by the frequent hearing
of the Gospel, feel little care for it, because they have
not the spirit of Christ.
He, however, who would understand in their full
savour the words of Christ, must study to make his
whole life conformable to him.
What avails it thee to discourse deeply of the
Trinity, if thou be void of humility and therefore
displeasing to the Trinity ?
In truth, it is not deep talk that makes a man holy
and just ; but a virtuous life that makes him dear to
God.
I had rather feel compunction than know its de-
finition.
If thou didst know the whole Bible by heart and
the sayings of all the philosophers, what would it all
profit thee without the love of God and grace ?
Vanity of vanities, and all is vanity, beside loving
God and serving him alone.
This is the highest wisdom ; by despising the world
to strive after heavenly kingdoms.
It is vanity therefore to seek after riches which
must perish, and to trust in them.
It is vanity also to lay one's self out for honours,
and to raise one's self to a high station.
It is vanity to follow the desires of the flesh, and
to covet that for which we must afterwards be
grievously punished.
It is vanity to wish for long life, and to take little
care of leading a good life.
It is vanity to mind only this present life, and
not to look forward to those things which are to
come.
It is vanity to love that which passes with all
speed, and not to hasten thither where everlasting
joy abides.
Often remember the proverb : The eye is not
4
satisfied with seeing, nor is the ear filled with
hearing.
Study therefore to withdraw thy heart from the
love of visible things, and to turn thyself to things
invisible. For they who follow their own lust defile
their conscience and lose the grace of God.
CHAPTER II.
OF HAVING A HUMBLE OPINION OF SELF.
VERY man naturally desires to know ;
but what is the worth of knowledge
without the fear of God ?
Indeed a humble peasant who
serves God, is better than a proud
philosopher, who, neglecting him,
considers the course of the heavens.
He who knows himself well becomes mean in his
own eyes, and is not delighted by praise of men.
If I should know all things that are in the world,
and were not in charity, what help would it be to
me in the presence of God, who will judge me by
my deeds ?
Cease from a too great desire of knowing ; because
there is found therein much distraction and deceit.
They who are learned are desirous of appearing
and of being called wise.
There are many things the knowledge of which
is of little or no profit to the soul.
And he is very unwise who attends to any things
but what serve to his salvation.
A multitude of words do not satisfy the soul ; but
a good life gives comfort to the mind, and a pure
conscience affords great trust in God.
6
The more and the better thou knowest, the more
heavy, therefore, will be thy judgment, unless thy
life be the more holy.
Be not, therefore, puffed up by reason of any
art or skill ; but rather fear on account of the know-
ledge which is given thee.
If it seem to thee that thou knowest many things
and understandest them well enough, know that at
the same time there are many more things of which
thou art ignorant.
Be not high-minded, but rather acknowledge
thine ignorance.
Why wouldest thou prefer thyself to any one,
since many are to be found more learned than thy-
self and more skilful in the law ?
If thou wouldest know and learn something to the
purpose, love to be unknown, and to be esteemed
as nothing.
This is the highest and most profitable lesson,
truly to know and to despise ourselves.
To have no opinion of ourselves, and to think
always well and highly of others, is great wisdom
and perfection.
If thou shouldest see another sin openly, or com-
mit some grievous crime, yet thou oughtest not to
esteem thyself better; because thou knowest not how
long thou mayest be able to remain in a good state.
We are all frail ; but as to thee do not think any
one more frail than thyself.
CHAPTER III.
OF THE DOCTRINE OF TRUTH.
APPY is he whom truth teaches by
itself, not by figures and words that
pass, but as it is in itself.
Our opinion and our sense often
deceive us and see very little.
What is the use of making a great
dispute about hidden and obscure matters, for the
being ignorant of which we shall not be accused in
the judgment ?
It is a great folly for us to neglecfl things profitable
and necessary, and needlessly to busy ourselves about
those which are curious and hurtful.
We have eyes and see not.
And what need have we to concern ourselves
about genera and species ?
He, to whom the eternal Word speaks, is set at
liberty from a multitude of opinions.
From one Word are all things, and this one all
things speak ; and this is the Beginning, which also
speaks to us.
Without this Word no one understands or judges
rightly.
He to whom all things are one, and who draws all
things to one, and who sees all things in one, may
be steadfast in heart, and peaceably repose in God.
8
God who art the truth, make me one with thee
in everlasting love !
1 am often wearied with reading and hearing many
things : in thee is all that I will or desire.
Let all teachers hold their peace, let all creatures
keep silence in thy sight ; speak to me thou alone.
The more a man is united within himself and
inwardly simple, the more and higher things he
understands without labour; because he receives
the light of understanding from above.
A pure, simple, and steady spirit is not distracted
by a multitude of affairs ; because he does them all
for the honour of God, and, at rest within himself,
strives to be free from all self-seeking.
Who is a greater hindrance and trouble to thee
than thine own unmortified affecSlion of heart ?
A good and devout man first lays out inwardly the
works which he is to do outwardly.
Neither do they draw him to the desires of a
vicious inclination ; but he bends them himself to
the rule of right reason.
Who has a stronger conflidl than he who strives
to overcome himself ?
And this should be our business: to strive to
overcome ourselves and daily to become stronger
than we were, and to make some advance towards
the better.
All perfection in this life has some imperfection
clinging to it, and no speculation is without a certain
obscurity.
The humble knowledge of thyself is a surer way to
God than a deep search after learning.
Learning is not to be blamed, nor is any mere
9
knowledge oi a subject ; since this, considered in
itself, is good, and ordained by God ; but a good
conscience and a virtuous life are always to be pre-
ferred before it.
But because many make it more their study to
know than to live well, therefore they often err and
bring forth little or no fruit.
Oh, if men would use as much diligence in rooting
out vices and implanting virtues as they do in pro-
posing questions, there would not be such great
evils and scandals among the people, nor so much
laxity in religious houses.
Verily, when the day of judgment comes, we shall
not be asked what we have read, but what we have
done ; nor how well we have spoken, but how
religiously we have lived.
Tell me, where are now all those great dodlors
and masters, whom thou knewest so well whilst
they were alive and flourished in learning ?
Others already possess their offices, and I know
not whether they ever turn back their thoughts to
them.
In their lifetime they seemed to be somewhat, and
now they are not spoken of.
Oh, how quickly passes away the glory of the
world ! Would that their lives had been answerable
to their learning ! then would they have studied and
read to good purpose.
How many perish in the world through vain
learning, who take little care about serving
God!
And because they choose rather to be great than
humble, therefore they have become vain in their
imaginations.
He is truly great who has great charity.
10
He is truly great who is little in his own eyes, and
makes no account of any height of honour.
He is truly wise who looks upon all earthly things
as dung that he may gain Christ.
And he truly is well learned who does the will of
God and renounces his own will.
ii
CHAPTER IV.
OF PRUDENCE IN OUR DOINGS.
E must not give credit to every word
or suggestion, but should carefully
and leisurely weigh the matter ac-
cording to God.
Alas ! so weak are we that we often
more readily believe and speak of
another that which is evil than that which is good.
But perfect men do not easily give credit to every
report, because they know that human frailty is prone
to evil and very apt to fail in words.
It is great wisdom not to be rash in what we have
to do, nor to maintain too obstinately our own
opinion.
It is also wisdom not to believe every thing that
men say, nor presently to pour into the ears of others
the things which we have heard or believed.
Take counsel with a wise and conscientious man,
and seek rather to be instructed by one that is better
than to follow thine own inventions.
A good life makes a man wise according to God
and experienced in many things. The more humble
a man is in himself, and the more subject to God,
the wiser will he be in all things and the more at
peace.
12
CHAPTER V.
OF READING THE HOLY SCRIPTURES.
RUTH is to be sought for in Holy
Scripture, not eloquence.
All Holy Scripture ought to be read
with that spirit with which it was
made.
We must seek rather for profit in
the Scripture, than for subtlety of speech.
We ought as willingly to read devout and simple
books as those that are high and profound.
Let not the authority of the writer be a difficulty
to thee, whether he be of little or great learning;
but let the love of simple truth lead thee to
read.
Inquire not, who said this ; but attend to what is
said.
Men pass away, but the truth of the Lord remaineth
for ever.
God speaks in many ways to us, without respedl
of persons.
Our own curiosity often hinders us in reading the
Scriptures, when we wish to understand and discuss
where we should simply pass on.
If thou wouldest draw profit therefrom, read with
13
humility, simplicity, and faith ; and seek not at any
time the repute of being learned.
Willingly inquire after and hear with silence the
words of the saints, and be pleased with the dis-
courses of the elders ; for they are not spoken with-
out cause.
CHAPTER VI.
OF INORDINATE AFFECTIONS.
HENSOEVER a man desires any-
thing inordinately, he is presently
disquieted within himself.
The proud and covetous are never
at rest.
The poor and humble of spirit live
in the abundance of peace.
The man who is not yet perfectly dead to himself
is soon tempted and overcome by small and trifling
things.
He who is weak in spirit and still to some extent
carnal and inclined to sensual things, can hardly
withdraw himself wholly from earthly desires.
And therefore he is often sad when he withdraws
himself from them, and is easily moved to anger if
any one thwart him.
But if he has attained his inclinations, he is pre-
sently sad, because his conscience accuses him of
having followed his passions, which help him not at
all towards the peace he sought.
And so it is by resisting our passions that we are
to find true peace of heart, and not by being slaves
to them.
There is no peace, therefore, in the heart of a
carnal man, nor in a man who is given to outward
things, but in the fervent and spiritual man.
15
CHAPTER VII.
OF FLYING VAIN HOPE AND PRIDE.
E is vain who puts his trust in men or
in creatures.
Be not ashamed to serve others for
the love of Jesus Christ, and to appear
poor in this world.
Stand not on thyself, but place thy
hope in God.
Do what is in thy power, and God will be with thy
good will.
Trust not in thine own knowledge, nor in the
cunning of any man living, but rather in the grace
of God, who helps the humble, and humbles those
who presume on themselves.
Glory not in riches, if thou hast them ; nor in
friends, because they are powerful ; but in God,
who gives all things, and desires to give himself
above all things.
Boast not of the size nor of the beauty of the body,
which is spoiled and disfigured by a little sickness.
Take no pride in thy talents or thy wit ; lest thou
displease God, from whom comes every natural
good which thou mayest possess.
Esteem not thyself better than others ; lest, per-
haps, thou be accounted worse in the sight of God,
who knows what is in man.
16
Be not proud of thy good works ; for the judg-
ments of God are other than the judgments of men ;
and oftentimes that displeases him which pleases
men.
If thou hast anything of good, believe still better
things of others, that thou mayest preserve humility.
It does thee no harm to esteem thyself the worst
of all ; but it hurts thee very much to prefer thyself
before even one.
With the humble is continual peace; but in the
heart of the proud are envy and frequent anger.
CHAPTER VIII.
OF SHUNNING TOO MUCH FAMILIARITY.
^SCOVER not thy heart to every man,
but treat of thy affairs with one who
is wise and fears God.
Keep not much company with
young people and those who are
without.
Be not a flatterer with the rich, nor willingly
appear in the presence of the great.
Associate thyself with the humble and simple,
with the devout and obedient ; and treat of those
things which may be to edification.
Be not a friend to any one woman, but recommend
all good women in general to God.
Desire to be familiar only with God and his angels ;
and fly the acquaintance of men.
We must have charity towards all ; but familiarity
is not expedient.
It sometimes happens that a person, when not
known, shines by a good reputation, who, when he
is present, shows no light in the eyes of them that
see him.
We think sometimes to please others by being
with them ; and we begin rather to disgust them
by the inconsistency of conduct which they notice
in us.
18
CHAPTER IX.
OF OBEDIENCE AND SUBJECTION.
T is a very great thing to stand in
obedience, to live under a superior,
and not to be our own masters.
It is much more secure to be in the
state of subjection than in authority.
Many are under obedience more
out of necessity than for the love of God; and such
as these suffer and repine on the slightest occasion.
Nor will they gain freedom of mind, unless they
submit themselves with their whole heart for the
sake of God.
Run here or there, thou wilt find no rest but in
humble subjection under the rule of a superior.
The fancying and the changing of places have
deceived many.
It is true, every one is desirous of acfling according
to his own liking, and is more inclined to such as
are of his own mind.
But if God be amongst us, we must sometimes
give up our own opinion for the blessing of peace.
Who is so wise as to be able fully to know all
things ?
Therefore trust not too much to thine own notions ;
but be willing even gladly to hear the sentiments of
others.
19
Although thine opinion be good, yet, if for God's
sake thou leavest it to follow that of another, it will
be more profitable to thee.
For I have often heard that it is safer to hear and
take counsel than to give it.
It may also happen that each man's idea may be
good ; but to refuse to yield to others, when reason
or a just cause requires it, is a sign of pride and
wilfulness.
20
CHAPTER X.
OF AVOIDING SUPERFLUITY OF WORDS. ^
'LY the tumult of men as much as
thou canst ; for treating of worldly
affairs is a great hindrance, although
they be discoursed of with a simple
intention.
For we are soon tainted by vanity
and led captive.
Oft times I could wish I had been silent, and that
I had not been in company with men.
But why are we so willing to talk and discourse
with one another, albeit we seldom return to silence
without hurt of conscience ?
The reason why we are so willing to talk is,
because by discoursing together we seek comfort
from one another, and would gladly ease the heart
wearied by various thoughts.
And we willingly talk and think much of such
things as we much love and desire, or of those
which we imagine contrary to us.
But, alas, it is often in vain, and to no purpose ;
for this outward consolation is no small hindrance
to inward and divine consolation.
Therefore we must watch and pray, that our time
pass not away idly.
21
If it be lawful and expedient to speak, speak those
things which may edify.
A bad habit, and a neglec5l of our advancement, is
the great cause of our keeping so little guard upon
our mouth.
But devout conferences on spiritual things help
very much to spiritual progress, especially where
persons of the same mind and spirit are associated
together in God.
22
CHAPTER XL
OF ACQUIRING PEACE AND OF ZEAL IN
PROGRESS.
E might have much peace, if we would
not busy ourselves with the sayings
and doings of others, and with things
which are no concern of ours.
How can he remain long in peace
who entangles himself with the cares
of others; who seeks occasions for going abroad, and
who is little or seldom inwardly recollected !
Blessed are the single-hearted, for they shall have
much peace.
What is the reason why some of the saints were
so perfect and contemplative ?
Because they made it their study wholly to mortify
in themselves all earthly desires : and thus they
were enabled to cleave with the whole marrow of
their hearts to God, and freely to give their leisure
to themselves.
We are too much taken up with our own passions,
and too anxious about transitory things.
And seldom do we perfectly overcome so much
as one vice, nor are we inflamed with the desire to
improve every day ; and therefore we remain cold
and lukewarm.
If we were perfectly dead to ourselves, and no
23
wise entangled in our inner hearts, then might we
be able to relish things divine, and experience some-
thing of heavenly contemplation.
The one and the great hindrance is, that we are
not free from passions and lusts, and do not strive
to enter upon the perfect way of the saints.
And so when we meet with even a small difficulty,
we are too quickly deje<5led, and we turn away for
human consolation.
If we would strive like valiant men to stand in the
battle, doubtless we should see the help of the Lord
held over us from heaven.
For he is ready to help those who fight and trust
in his grace : he, who furnishes us with occasions of
fighting that we may overcome.
If we place our progress in religion in outward
observances only, our devotion will quickly be at
an end.
But let us lay the axe to the root, that, being
purged from passions, we may possess a quiet
mind.
If every year we rooted out one vice we should
soon become perfect men.
But now we often observe, on the contrary, that
we find we were better and more pure in the be-
ginning of our conversion, than after many years of
profession.
Our fervour and progress ought to be every day
greater ; but now it is esteemed a great matter if a
man can retain part of his first fervour.
If we would do a little violence to ourselves in the
beginning, we might afterwards do all things with
ease and joy.
24
It is hard to leave off old habits, but harder yet to
go against our own will.
But if thou dost not overcome things that are
small and light, when wilt thou overcome greater
difficulties ?
Resist thine inclination in the beginning, and
unlearn the evil habit ; lest perhaps by little and
little it bring thee into greater difficulty.
Oh, if thou wert sensible how much peace thou
wouldest procure for thyself and joy for others, by
rightly ordering thyself, methinks thou wouldest be
more solicitous for thy spiritual progress !
CHAPTER XII.
OF THE ADVANTAGE OF ADVERSITY.
T is good for us to have sometimes
troubles and adversities ; for they
make a man enter into his heart, that
he may know that he is in banish-
ment, and may not place his hope in
any thing of this world.
It is good that we sometimes suffer contradictions
and that men have an evil or imperfecft opinion of
us, even when we do and intend well.
These things are often helps to humility, and
defend us from vain glory.
For then we better seek God, our inward witness,
when outwardly men hold us cheap, and do not think
well of us.
Therefore should a man establish himself in such
manner in God, as to have no need of seeking many
consolations from men.
When a man of good will is troubled or tempted,
or afflicted with evil thoughts, then he better under-
stands what need he has of God, without whom he
finds he cannot do any good.
Then also he laments, sighs, and prays, by reason
of the miseries which he suffers.
Then is he weary of living longer, and wishes death
to come, that he may be dissolved and be with Christ.
Then also he well perceives that perfect security
and full peace cannot long abide in this world.
26
CHAPTER XIII.
OF RESISTING TEMPTATION.
S long as we live in this world we
cannot be without tribulation and
temptation.
Whence it is written in Job, The
life of man on earth is a temptation.
Therefore ought every one to be
solicitous about his temptations, and to watch in
prayer: lest the devil, who never sleeps, but goeth
about seeking whom he may devour, find occasion
to deceive him.
No man is so perfect and holy as not sometimes
to have temptations; and we cannot be wholly
without them.
Yet temptations are often very useful to a man,
although they be troublesome and grievous ; for in
them a man is humbled, purified, and instructed.
All the saints have passed through many tribula-
tions and temptations, and have profited by them :
and they, who could not support temptations, be-
came reprobate and fell away.
There is not any order so holy, nor place so secret,
where there are not temptations and adversities.
A man is never wholly secure from temptations
as long as he lives, because there is within us the
27*
source of temptation, in that we were born in con-
cupiscence.
When one temptation or tribulation is over, an-
other comes on ; and we shall have always some-
thing to suffer, because we have lost the good of our
happiness.
Many seek to fly temptations, and fall into them
more grievously.
By flight alone we cannot overcome; but by
patience and true humility we are made stronger
than all enemies.
He who only turns aside outwardly and does not
pluck out the root, will make but little advance;
nay, temptations will sooner return to him, and he
will find himself in a worse condition.
By degrees and by patience with long-suffering,
thou shalt by God's help better overcome them,
than by harshness and by thine own restless striv-
ing.
In temptation often take counsel, and deal not
roughly with one that is tempted; but console him
as thou wouldest wish to be done to thyself.
Inconstancy of mind, and small confidence in
God, are the beginning of all temptations to evil.
For as a ship without a rudder is driven to and
fro by the waves, so the man who is remiss and
gives up his resolution, is many ways tempted.
As fire tries iron, so temptation tries a just man.
We often know not what we can do ; but tempta-
tion discovers what we are.
However we must be watchful, especially in the
beginning of temptation ; because then the enemy is
more easily overcome, if he is in no wise suffered to
28
come in at the door of the mind, but is met outside
the threshold as soon as he has knocked.
Whence a certain man said : Withstand the be-
ginning, after-remedies come too late.
For first a bare thought comes to the mind ; then
a strong imagination ; afterwards pleasure, and evil
motion, and consent.
And thus by little and little the wicked enemy
gets full entrance, because he is not resisted in the
beginning.
And the longer a man is sluggish in resisting, the
weaker he daily becomes in himself, and the stronger
the enemy becomes against him.
Some suffer greater temptations in the beginning
of their conversion, and some in the end.
And some there are who are much troubled, we
may say all their life.
Some are but lightly tempted, according to the
wisdom and equity of the ordinance of God, who
weighs the state and merits of men, and pre-ordains
all for the salvation of his eled*.
We must not therefore despair when we are
tempted, but must pray to God with so much the
more fervour, that he may vouchsafe to help us in
all tribulation ; who, according to the saying of
Paul, will doubtless with the temptation make such
a way of escape that we may be able to bear it.
Let us therefore humble our souls under the hand
of God in all temptation and tribulation ; for he will
save and exalt the humble in spirit.
In temptations and tribulations the progress of a
man is tested : and in them there is greater merit,
and his virtue is more apparent.
Nor is it much if a man be devout and fervent
29
when he feels no trouble; but if in the time of
adversity he bears up with patience, there will be
hope of great advance.
Some are preserved from great temptations, and
are often overcome in daily little ones ; that, being
humbled, they may never presume of themselves in
great things, since they are weak in such small
things.
CHAPTER XIV.
OF AVOIDING RASH JUDGMENT.
URN thine eyes back upon thyself,
and take heed thou judge not the
doings of others.
In judging others a man labours in
vain, often errs, and easily sins ; but
in judging and looking into himself
he always labours with fruit.
We often judge of a thing according as we have
it at heart ; for we easily lose true judgment through
private affedlion.
If God were always the one aim of our desire, we
should not so easily be disturbed at resistance to
our opinions.
But there is often something lying hid within, or
occurring from without, which draws us also along
with it.
Many secretly seek themselves in what they do,
and know it not.
They seem also to continue in good peace, when
aught is done according to their will and judgment ;
but if it be done otherwise than they wish, they are
soon moved and become sad.
Difference of thoughts and opinions is too often
the source of dissensions, as among friends and
citizens so amongst religious and devout persons.
An old habit is with difficulty relinquished ; and
no man is led willingly further than he himself sees.
If thou reliest more upon thine own reason or
industry than upon the virtue that subjects to Jesus
Christ, thou wilt seldom and slowly be an enlight-
ened man ; for God wills us to be perfectly subject
to himself, and to transcend all reason by the ardour
of our love.
CHAPTER XV.
OF WORKS DONE OUT OF CHARITY.
O evil should be done either for any
thing in the world, or for the love of
any man ; but for the profit of one
that stands in need, a good work is
sometimes freely to be given up for
a while, or rather to be changed for
a better.
For this is not the undoing of a good work, but
the exchanging it for a better.
Without charity the outward work profits nothing;
but whatever is done through charity, be it never so
little and contemptible, all becomes fruitful.
For God weighs more with how much love a man
works than how much he does.
He does much who loves much.
He does much who does well what he does.
He does well who serves rather the common weal
than his own will.
That seems often to be charity which is rather
yearning of the flesh ; because natural inclination,
our own self-will, hope of reward, love of our own
ease, will seldom be wanting.
He that has true and perfect charity, seeks himself
33 D
in nothing, but desires only the glory of God to be
wrought in all things.
He envies no man, because he loves no private
joy; nor does he desire to rejoice in himself; but
above all good things to be made happy in God.
He attributes nothing of good to any man, but
refers it wholly to God, from whom all things pro-
ceed as from their fount ; in whom as their last end
all the saints rest with joy.
Oh, he that had but one spark of true charity
would doubtless perceive that all earthly things are
full of vanity.
34
CHAPTER XVI.
OF BEARING THE DEFECTS OF OTHERS.
HAT a man cannot amend in him-
self or others he should bear with
patience, till God ordains otherwise.
Think that perhaps it is better so
for thy trial and patience, without
which our merits are of little worth.
Thou shouldest, nevertheless, under such hin-
drances, earnestly pray that God may vouchsafe to
help thee, and that thou mayest bear them in a
kindly spirit.
If any one, after being once or twice admonished,
does not give in, contend not with him ; but leave
all to God, that his will may be done and that he
may be honoured in all his servants, who knows
well how to bring good out of evil.
Study to be patient in bearing with the defedls and
infirmities of others, of what kind soever ; because
thou also hast many things which others must bear
withal.
If thou canst not make thyself such as thou
wouldest be, how canst thou have another to thy
liking ?
We would willingly have others perfecfl, and yet
we mend not our own defedls.
35
We would have others strictly corrected, but will
not be corrected ourselves.
The large liberty of others displeases us, and yet
we would not be denied what we ask.
We will that others should be bound by laws, and
we suffer not ourselves to be in any wise restrained.
Thus it is evident how seldom we weigh our
neighbour in the same balance with ourselves.
If all were perfecSl, what should we then have to
suffer from others for the sake of God ?
But now God has so ordained that we may learn
to bear one another's burdens ; for there is no man
without defedl, no man without his burden, no man
sufficient for himself, no man wise enough for him-
self ; but we must support one another, comfort one
another, assist, instrudl and admonish one another.
But how great is the virtue of each, best appears
in occasion of opposition ; for occasions do not make
a man frail, but show what he is.
CHAPTER XVII.
OF THE MONASTIC LIFE.
HOU must learn to break thine own
will in many things, if thou wilt keep
peace and concord with others.
It is no small matter to dwell in
monasteries or in a congregation,
and to live therein without reproof,
and to persevere faithful till death.
Blessed is he who has lived well in that same
place, and made a happy end.
If thou wilt stand as thou oughtest and make
progress, look upon thyself as a banished man, a
stranger upon earth.
Thou must be content to become a fool for Christ
if thou wouldest lead a religious life.
The habit and the tonsure contribute little ; it is
a change of manners and an entire mortification of
the passions that make a true religious.
He who seeks any other thing than God only, and
the salvation of his soul, will find nothing but
trouble and sorrow.
He cannot even long remain in peace, who does
not strive to be the least and to be subject to all.
Thou earnest hither to serve, not to rule: know
37
that thou art called to suffer and to labour, not to be
idle and talkative.
Here, then, men are tried as gold in the furnace.
Here no man can stand, unless he be willing with
all his heart to humble himself for God.
CHAPTER XVIII.
OF THE EXAMPLES OF THE HOLY
FATHERS.
OOK upon the lively examples of the
holy fathers, in whom true perfection
and religion were a shining light, and
thou wilt see how little and almost
nothing that is which we do.
Alas, what is our life if compared
to theirs !
The saints and friends of Christ served the Lord
in hunger and thirst, in cold and nakedness, in
labour and weariness, in watchings and fastings, in
prayers and holy meditations, in persecutions and
many reproaches.
Oh, how many and grievous tribulations have the
apostles, martyrs, confessors, virgins, and all the
rest suffered, who made up their minds to follow
the footsteps of Christ ! For they hated their lives
in this world, that they might possess them for life
eternal.
Oh, how stricfl and detached a life the holy fathers
led in the desert ! What long and grievous tempta-
tions they endured ! How often were they molested
by the enemy ! What frequent and fervent prayers
they offered to God ! What rigorous fasts they
39
observed ! What great zeal and fervour had they
for their spiritual progress ! How strong a war
they waged for the overcoming their vices ! How
pure and upright was their intention towards God !
They laboured all the day, and in the night they
gave themselves to long prayers ; though even whilst
they were at work, they ceased not from mental
prayer.
They spent all their time profitably: every hour
seemed short, which they gave to God : and through
the great sweetness of contemplation they forgot
even the necessity of their bodily refreshment.
They renounced all riches, dignities, honours,
friends, and kindred ; they desired to have nothing
of this world ; they scarcely took the necessaries of
life ; attention to the body, even when needful, was
irksome to them.
They were poor therefore as to earthly things, but
very rich in grace and virtues.
Outwardly they lacked, but inwardly they were
refreshed with grace and divine consolation.
They were strangers to the world, but near to
God, and his familiar friends.
They seemed to themselves as naught, and were
despised by this world ; but were precious and be-
loved in the eyes of God.
They stood in true humility, they lived in simple
obedience, they walked in charity and patience ; and
therefore they daily advanced in spirit, and obtained
great favour with God.
They were given as an example for all religious,
and ought more to excite us to make good progress
than should the number of the lukewarm make us
grow slack.
40
Oh, how great was the fervour of all religious in
the beginning of their holy institution !
Oh, how great their devotion in prayer! How
great their zeal for virtue !
What great discipline was in force amongst them !
What great reverence and obedience in all flourished
under the rule of a superior !
Their footsteps remaining still bear witness that
they were right holy and perfedl men, who, waging
war so stoutly, trod the world under their feet.
Now he is thought great, who is not a transgres-
sor, who can with patience endure what he has
undertaken.
Oh, the lukewarmness and negligence of our state,
that we so quickly fall away from our former fer-
vour, and are now through sloth and listlessness
even weary of living !
Would that advancement in virtues be not wholly
asleep in thee, who hast often seen many examples
of the devout !
CHAPTER XIX.
OF THE EXERCISES OF A GOOD RELIGIOUS.
HE life of a good religious ought to be
eminent in all virtues, so that he may
be such inwardly as he appears to
men outwardly.
And with good reason ought he to
be much more within than he appears
without; because he who beholds us is God, of
whom we ought exceedingly to stand in awe wher-
ever we are, and to walk pure as angels in his sight.
We ought every day to renew our resolution, and
to rouse ourselves to fervour, as if it were the first
day of our conversion, saying :
Help me, O Lord God, in my good resolution and
in thy holy service, and give me grace this very day
really and truly to begin, for what I have hitherto
done is nothing.
According as our resolution is, will be the course
of our advancement: and he has need of much
diligence who would advance much.
But if he who makes a strong resolution often
fails, what will he do who seldom or but languidly
resolves ?
The falling off from our resolution happens in
42
divers ways ; and a light omission in our exercises
seldom passes without some loss.
The resolutions of the just depend rather on the
grace of God than on their own wisdom ; and in him
they always put their trust, whatever they take in
hand.
For man proposes, but God disposes : nor is the
way of man in himself.
If for compassion, or with a design to the profit of
our brother, we sometimes omit an accustomed
exercise, it may afterwards be easily recovered.
But if through a loathing of mind or negligence
it be lightly let alone, it is no small fault and will
prove hurtful.
Though we do what we can, we shall still be apt
to fail in many things.
Yet we must always purpose something definite,
and in particular against those things which hinder
us most.
We must examine and order well what is without
and within, because both conduce to our advancement.
If thou canst not continually recoiled* thyself,
do it sometimes, and at least once a day, that is at
morning or evening.
In the morning resolve, in the evening examine
thy doings, how thou hast behaved this day in word,
work, or thought ; because in these perhaps thou
hast often offended God and thy neighbour.
Gird thee like a man to resist the evil attacks of
the devil ; bridle gluttony, and thou wilt the more
easily bridle all inclinations of the flesh.
Be never altogether idle : but be either reading or
writing or praying or meditating, or labouring at
something for the community.
43
Yet in bodily exercises a discretion is to be used,
nor are they to be undertaken by all alike.
Those which are not common to all are not to be
done in public; for such as are personal are more
safely done in secret.
But take care that thou be not slack in common
exercises, and more forward in those of thine own
choice; but having fully and faithfully performed
what thou art bound to do, and what is enjoined
thee, if thou hast any time remaining, give thyself
to thyself according as thy devotion shall incline
thee.
All cannot have the same exercise; this is mor
proper for one, and that for another.
Moreover, according to the diversity of time
divers exercises are more pleasing; for some relist
better on festival days, others on common days.
We need one kind in time of temptation, and
another in time of peace and rest.
Some things we willingly think about when we
are sad, others when we are joyful in the Lord.
About the principal festivals we must renew our
good exercises, and more fervently implore ther
prayers of the saints.
As feast by feast returns we should make our
resolution, as if we were then to depart out of this
world and to go to the everlasting feast.
Therefore we ought carefully to prepare ourselves
at holy tides, and live more devoutly, and keep all
our rule more stricSHy, as shortly about to receive
the reward of our labours from God.
And if it be deferred, let us believe that we are
not well prepared, and as yet unworthy of the great
44
^lory which shall be revealed in us at the appointed
time; and let us endeavour to prepare ourselves
better for our departure.
Blessed is that servant, saith the Evangelist Luke,
whom his Lord, when he shall come, shall find
watching. Amen, I say to you, he shall set him
over all his goods.
45
CHAPTER XX.
OF THE LOVE OF SOLITUDE AND SILENCI
JEEK a proper time to retire into thy-
self, and often think over the benefits
of God.
Let alone curious questions; read
such matters as may rather move
thee to compunction than give thee
occupation.
If thou wilt withdraw thyself from superfluous
talk and idle visits, as also from giving ear to news
and reports, thou wilt find time sufficient and proper
to employ thyself in good meditations.
The greatest of the saints avoided the company of
men as much as they could, and rather chose to
serve God in secret.
As often as I have been amongst men, said one,
have returned less a man ; this we often experienc
when we talk long.
It is easier to be altogether silent than not
speak a word too much.
It is easier to keep retired at home than to be abl
to be sufficiently upon our guard abroad.
Whosoever, therefore, strives to attain to inwa
and spiritual things, must, with Jesus, go aside fror
the crowd.
46
No man safely goes abroad but he who willingly
.igs hid at home.
No man speaks safely but he who willingly holds
tiis peace.
No man rules safely but he who is willingly ruled.
No man safely commands but he who has learnt
well to obey.
No man safely rejoices unless he have within him
the testimony of a good conscience.
Yet the security of the saints was always full of
the fear of God.
Neither were they less careful or humble in them-
selves because they shone forth with great virtues
and grace.
But the security of the wicked arises from pride
and haughtiness, and in the end turns to their own
deception.
Never promise thyself security in this life, though
thou seemest to be a good religious or a devout
hermit.
Oftentimes they who were more highly esteemed
by men have been in greater danger by reason of
their too great confidence.
So that for many it is better not to be altogether
free from temptations, but to be often assaulted,
lest they be too secure ; lest perhaps they be lifted
up with pride, lest they more wantonly fall back
upon outward consolations.
Oh, how good a conscience would that man pre-
serve, who would never seek after transitory joy,
nor ever busy himself with the world !
Oh, if a man would cut away all vain care, and
think only of the things of God and his salvation,
47
and place his whole hope in God, what great peac
and quiet would he possess !
No man is worthy of heavenly consolation whc
has not diligently exercised himself in holy com-
puncflion.
If thou wouldest find compundlion in thy ver
heart, enter into thy chamber and shut out the
tumults of the world, as it is written : Be smitter
with compunction in your chamber.
Thou wilt find in thy cell what thou wilt ofter
lose abroad.
Thy cell, if thou continue in it, grows sweet ; but
if thou keep not to it, it becomes wearisome.
If in the beginning of thy conversion thou dids
well inhabit and keep thy cell, it will be to thee
ever after a dear friend and a most welcome
solace.
In silence and quiet the devout soul goes forward
and learns the hidden things of the Scriptures.
There she finds floods of tears, with which she
may wash and cleanse herself every night; that
so she may become the more familiar with he
creator, the further she lives from all worldly
tumult.
For God with the holy angels will draw nigh tc
him who withdraws himself from his acquaintanc
and friends.
It is better for a man to lie hid and take care
himself, than, neglecting himself, to work miracles.
It is praiseworthy for a religious man to gc
seldom abroad, to shun being seen, and not ever
to desire to see men.
Why dost thou wish to see what it is not permitted
48
thee to have? The world passeth away, and the
desire of it.
The desires of sense draw thee to walk abroad ;
but when the hour is past, what dost thou bring
back, save a weight upon thy conscience and dis-
sipation of heart ?
A joyous going abroad often brings forth a mourn-
ful return, and a late watch spent merrily makes a
sad morning.
So all carnal joy enters pleasantly* but in the end
it bites and kills.
What canst thou see elsewhere, which thou seest
not here ? Behold the heavens and the earth and all
the elements ; for of these are all things made.
What canst thou see anywhere which can continue
long under the sun ?
Thou thinkest perhaps to be satisfied, but thou
canst not attain to it.
If thou couldest see all things at once before thee,
what would it be but an empty show ?
Lift up thine eyes to God on high, and pray for thy
sins and negligences.
Leave vain things to the vain ; but mind thou the
things which God has commanded thee.
Shut thy door upon thee, and call to thee Jesus
thy beloved.
Stay with him in thy cell ; for nowhere else wilt
thou find so great peace.
If thou hadst not gone abroad and heard aught
that was said, thou wouldest have kept thyself
better in good peace ; but since thou takest pleasure
sometimes in hearing news, thou must thence suffer
disturbance of heart.
49
CHAPTER XXI.
OF COMPUNCTION OF HEART.
3F thou wilt make any progress, keep
thyself in the fear of God ; and be
not too free, but restrain all thy
senses under discipline, nor give
thyself up to foolish mirth.
Give thyself to compuncflion of
heart and thou shalt find devotion.
Compunction opens the way to much good, which
dissipation of mind is wont quickly to destroy.
It is wonderful that any man can wholly rejoice
in this life who considers and weighs his banish-
ment and the many dangers of his soul.
Through levity of heart and the little thought we
have of our defects, we feel not the sorrows of our
soul, but often vainly laugh when in all reason we
ought to weep.
There is no true liberty nor good joy but in the
fear of God with a good conscience.
Happy is he who can cast away all hindrance fro:
distraction, and betake himself once more to the
oneness of holy compunction.
Happy is he who puts away from himself all that
may defile or burden his conscience.
Strive manfully ; habit is overcome by habit.
5
.
If thou canst let men alone, they will let thee
alone to do what thou hast to do.
Busy not thyself with matters of other men, nor
entangle thyself with the affairs of the great.
Have always an eye upon thyself in the first place,
and be sure to admonish thyself rather than all thy
Friends.
If thou hast not the favour of men, be not grieved
thereat ; but let this be thy sorrow, that thou dost
not carry thyself so well and so circumspectly as it
would become a servant of God and a devout religious
to live.
It is oftentimes more profitable and more secure
for a man not to have many consolations in this life,
especially according to the flesh.
Yet, that we have not divine consolations, or that
we seldom experience them, is our own fault; be-
cause we do not seek compunction of heart, nor cast
off altogether vain and outward consolation.
Know thyself unworthy of divine consolation, but
rather worthy of much sorrow.
When a man has perfect compunction, then the
whole world is burdensome and bitter to him.
A good man always finds matter enough for
mourning and weeping.
For whether he considers himself or thinks of his
neighbour, he knows that no man lives here without
tribulation ; and the more closely he considers him-
self, the more he grieves.
The matter for just grief and inward sorrow is
our sins and vices, in which we lie entangled so
that we are seldom able to contemplate heavenly
things.
If thou wouldest oftener think of thy death than of
the length of thy life, no doubt thou wouldest more
fervently amend thyself.
And if thou didst seriously consider in thy heart
the future punishments of hell or purgatory, I be-
lieve thou wouldest willingly endure labour and
pain, and dread no kind of austerity.
But because these things reach not down to the
heart, and because we still love the things which
delight us, therefore we remain cold and very
sluggish.
It is oftentimes poverty of the spirit which makes
the wretched body so easily complain.
Pray therefore humbly to the Lord that he may
give thee the spirit of compunction ; and say with
the prophet, Feed me, O Lord, with the bread of
tears, and give me for drink tears in measure.
CHAPTER XXII.
OF THE CONSIDERATION OF THE MISERY
OF MAN.
HOU art miserable wherever thou
art, and which way soever thou
turnest thyself, unless thou turn
thyself to God.
Why art thou troubled because
things do not succeed with thee according to thy
will and desire ?
Who is there who has all things according to his
will?
Neither I, nor thou, nor any man upon earth.
There is no man in the world without some
trouble or affliction, though he be king or pope.
Who is it that is most at ease ? doubtless he who
is willing to suffer something for God.
Many unstable and weak men say, Behold how
well such a man lives, how rich he is, how great,
how mighty and powerful.
But fix thine eyes on heavenly goods, and thou wilt
see that all these temporal things are no goods at all ;
but are very uncertain, and rather burdensome, be-
cause they are never possessed without care and
fear.
The happiness of a man consists not in having
53
he
temporal things in abundance, but a moderate com-
petency suffices him.
It is truly a misery to live upon earth.
The more a man desires to be spiritual, the more
this present life becomes bitter to him ; because he
the better understands and the more clearly sees the
defects of human corruption.
For to eat, drink, watch, sleep, rest, labour, and
be subject to other necessities of nature, is truly
great misery and affliction to a devout man w!
desires to be released and free from all sin.
For the inward man is very much burthened in
this world with the necessities of the body.
And therefore the prophet devoutly prays to be
freed from them as far as he can, saying: From my
necessities deliver me, O Lord.
But woe to them that know not their own misery;
and greater woe to them that love this wretched and
corruptible life.
For some there are who love it to that degree,
although they can scarce procure necessaries by
labouring or begging, that, if they could live always
here, they would not care at all for the kingdom
of God.
O fools and faithless of heart, who lie buried so
deep in earthly things as to relish nothing but things
of the flesh.
Miserable wretches ! they will in the end find to
their cost, how worthless and nothing that was
which they loved.
But the saints of God and all the devout friends of
Christ regarded not what pleased the flesh nor what
flourished in this life, but their whole hope and aim
panted after the good things that are eternal.
54
Their whole desire tended upwards to things last-
ing and invisible, lest the love of visible things should
draw them down to things below.
Lose not, brother, thy confidence of going forward
to spiritual things ; there is yet time, the hour is not
yet past.
Why wilt thou put off thy resolution from day to
day ? Arise, and begin this very moment, and say :
Now is the time to adl, now is the time to fight, now
is the proper time to amend.
When thou art troubled and afflicted, then is the
time to merit.
Thou must pass through fire and water, before
thou comest to the place of refreshing.
Unless thou do violence to thyself thou wilt not
overcome vice.
As long as we carry about us this frail body, we
cannot be without sin nor live without weariness
and sorrow.
We would fain be at rest from all misery; but,
because we have lost innocence by sin, we have
also lost true blessedness.
We must therefore have patience and wait for the
mercy of God, till this iniquity pass away and
mortality be swallowed up of life.
Oh, how great is human frailty, which is always
prone to vice !
To-day thou confessest thy sins, and to-morrow
thou again committest what thou didst confess.
Now thou resolvest to take care, and after an hour
thou dost as if thou hadst never resolved.
We have reason therefore to humble ourselves
and never to think anything great of ourselves, since
we are so frail and unstable.
55
That may also quickly be lost through negligence
which with much labour was hardly at length gotte
by grace.
What will yet become of us in the end who gro\
lukewarm so soon ?
Woe to us if we are for giving ourselves to rest
if we had already met with peace and security, whe
as yet there does not appear any trace of true hoi
ness in our life.
It would be very needful that we should yet agair
like good novices, be instructed in all excellent be-
haviour; if so there might perchance be hope of
some future amendment and of greater spiritual
progress.
CHAPTER XXIII.
OF THE THOUGHT OF DEATH.
ERY soon will there be an end of
thee here : consider thy condition
elsewhere : a man is to-day, and
to-morrow he is gone.
But when he is taken away from
sight, he quickly also passes out of
mind.
Oh, the dulness and hardness of man's heart,
which thinks only on what is present, and looks
not still more to the things that are to come !
Thou oughtest in every action and thought so to
order thyself as if thou wert this day to die.
If thou hadst a good conscience thou wouldest not
much fear death.
It were better for thee to take heed not to sin than
to be afraid of death.
If thou art not prepared to-day, how wilt thou be
to-morrow ?
To-morrow is an uncertain day; and how dost
thou know that thou wilt have a to-morrow ?
What profits it to live long, when we are so little
the better ?
Ah, a long life does not always mend us, but often
adds to our guilt !
57
Would that we had passed but one day well in
this world !
Many count the years of their conversion ; but
oftentimes the fruit of amendment is small.
If it be full of fear to die, perhaps it will be more
dangerous to live longer.
Blessed is he who has always the hour of death
before his eyes, and every day disposes himself to die.
If thou hast ever seen a man die, think that thou
must also pass through the same way.
In the morning think thou wilt not come to even-
ing; and at evening dare not promise thyself the
morning.
Be therefore always ready, and live in such wise
that death may never find thee unprepared.
Many die suddenly and when they look not for it ;
for the Son of Man will come at the hour when he is
not looked for.
When that last hour shall come, thou wilt begin to
have quite other thoughts of thy whole past life, and
thou wilt be exceedingly grieved that thou hast been
so negligent and remiss.
How happy and prudent is he who strives to be
such now in life as he desires to be found at death.
For it will give a man a great confidence of dying
happily, if he has a perfect contempt of the world,
a fervent desire of advancing in virtue, a love of
discipline, the toil of penance, a ready obedience,
self-denial, and patience in bearing all adversities
for the love of Christ.
Thou mayest do many good things whilst thou
art well ; but, when thou art sick, I know not what
thou canst do.
58
Few are improved by sickness ; they also, who go
on many pilgrimages, seldom become holy.
Trust not in thy friends and kinsfolk, and put not
off the care of thy soul to hereafter ; for men will
sooner forget thee than thou dost think.
It is better now to provide in time, and send some
good before thee, than to trust in the help of others.
If thou art not careful for thyself now, who will
be careful for thee hereafter ?
Now time is very precious; now is the day of
salvation ; now is the acceptable time.
But alas ! that thou dost not more profitably spend
this time, wherein thou canst earn that whereby
thou mayest live for ever. The time will come,
when thou wilt wish for one day or hour to amend ;
and I know not whether thou wilt obtain it.
Come then, my beloved, from how great a danger
mayest thou deliver thyself, from how great a fear
mayest thou be freed, if thou wouldest only be
always fearful, and looking for death !
Make it thine aim so to live now, that in the hour
of thy death thou mayest rather rejoice than fear.
Learn now to die to the world, that then thou
mayest begin to live with Christ.
Learn now to despise all things, that then thou
mayest freely go to Christ.
Chastise thy body now by penance, that thou
mayest then have an assured confidence.
Ah fool I why dost thou think to live long, when
thou art not sure of one day ?
How many have been deceived, and have been
unexpectedly snatched from the body !
How often hast thou heard it related, such an one
59
was slain by the sword, another was drowne
another falling from on high broke his neck, this
man grew stark in chewing his food, that other
came to his end when he was at play ?
Some have perished by fire, some by steel, som
by pestilence, and some by robbers.
Thus death is the end of all ; and man's life pass
suddenly like a shadow.
Who will remember thee after death, and who wi
pray for thee ?
Do, my beloved, do now all thou canst, because
thou knowest not when thou shalt die ; nor knowest
thou what shall befall thee after death.
Whilst thou hast time, heap up to thyself undying
riches ; think of nothing but thy salvation ; care onl}
for the things of God.
Make now to thyself friends by honouring the
saints of God and imitating their acftions, that wher
thou shalt fail in this life they may receive thee intc
everlasting habitations.
Keep thyself as a pilgrim and a stranger upor
earth, to whom the affairs of this world do not at al
belong.
Keep thy heart free and raised upwards to God,
because thou hast here no abiding city.
Send thither thy daily prayers and sighs witt
tears, that thy spirit may be worthy to pass after
death happily to the Lord.
Amen.
60
CHAPTER XXIV.
OF JUDGMENT, AND THE PUNISHMENT
OF SINS.
jN all things look to the end, and see
how thou wilt be able to stand before
the stridl judge, from whom nothing
is hidden ; who is not appeased by
bribes, who admits no excuses, but
will judge that which is just.
O most wretched and foolish sinner, what answer
wilt thou make to God, who knows all thy evil deeds
thou, who sometimes art afraid of the looks of an
angry man ?
Why dost thou not provide for thyself against the
day of judgment, when no man can be excused or
defended by another, but when every one will be
burden enough for himself ?
Now thy labour is fruitful, thy tears are accept-
able, thy sighs can be heard, thy sorrow is satisfac-
tory and purifying.
A patient man has a great and wholesome puri-
fication, who, receiving injuries, is more concerned
at the sin of another than his own wrong ; who
willingly prays for his adversaries, and from his
heart forgives offences; who delays not to ask
pardon of others ; who is more easily moved to pity
than to anger: who often does violence to himself,
61
and strives to bring the flesh wholly under subjection
to the spirit.
It is better now to purge out our sins and cut
away our vices, than to reserve them to be purged
hereafter.
Truly we deceive ourselves through the inordinate
love we bear to the flesh.
What other things shall that fire feed on but th}
sins?
The more thou sparest thyself now, and followes
the flesh, the more grievously shalt thou suffer
hereafter, and the more fuel dost thou lay up for the
flame.
In what things a man hath sinned, in these shall
he be more heavily punished.
There the slothful are plied with fiery goads, and
the gluttons will be tormented with extreme thirst
and hunger.
There the luxurious and the lovers of pleasures will
be bathed in burning pitch and stinking brimstone,
and like mad dogs the envious will howl for grief.
There is no vice which will not have its proper
torment.
There the proud will be filled with all confusion,
and the covetous be straitened with most miserable
want.
There one hour of suffering will be more sharp
than a hundred years spent here in the most rigid
penance.
No rest, no consolation is there for the damned ;
but here there is now and then pause from toil, and
we receive solace from our friends.
Be anxious and sorrowful for thy sins now, that
62
in the day of judgment thou mayest be secure with
the blessed.
For then shall the just stand with great constancy
against those that have afflicted them and kept them
down.
Then will he stand to judge, who now humbly
submits himself to the judgments of men.
Then the poor and humble will have great con-
fidence, and the proud will fear on every side.
Then he will seem to have been wise in this
world, who learned for Christ to be a fool and
despised.
Then all tribulation suffered with patience will
be pleasing, and all iniquity shall stop her mouth.
Then every devout man will rejoice, and every irre-
ligious man will mourn.
Then the flesh that has been mortified will triumph
more than if it had always been nurtured in delights.
Then will the mean attire shine, and fine clothing
appear as under a shade.
Then will the poor cottage be more commended
than the gilded palace.
Then will constant patience be of more avail than
all the power of the world.
Then will simple obedience stand higher than all
worldly craftiness.
Then shall a pure and good conscience more re-
joice a man than all the philosophy he has learned.
Then shall the contempt of riches weigh more
than all the treasure of the earth-born.
Then shalt thou be more comforted because thou
hast prayed devoutly than because thou hast fared
daintily.
Then shalt thou be more glad for having kept
silence than for much gossip.
63
Then shall holy works be of greater value tha
many fair words.
Then shall a strict life and hard penance be mor
pleasing than all the delight of earth.
Learn now to suffer in little things, that then the
mayest be delivered from more grievous sufferings.
Try first here what thou canst suffer hereafter.
If thou canst now endure so little, how wilt the
be able to bear everlasting torments ?
If a little suffering now makes thee so impatient
what will hell-fire do hereafter ?
Behold now, thou canst not truly have the two
joys, to delight thyself here in the world, and then
reign with Christ.
If to this day thou hadst always lived in honours
and pleasures, what would it all avail thee if thou
wert now in a moment to die ?
All, then, is vanity but to love God and to serve
him only.
For he, who loves God with his whole heart, fears
neither death nor punishment nor judgment nor
hell ; because perfecfl love gives secure access to
God.
But it is not wonderful that he, who still takes
delight in sin, should be afraid of death and judg-
ment.
It is good, however, that, if love as yet reclaim
thee not from evil, at least the fear of hell restrain
thee.
But he that lays aside the fear of God will not be
able to continue long in good, but will quickly run
into the snares of the devil.
64
CHAPTER XXV.
OF THE FERVENT AMENDMENT OF OUR
WHOLE LIFE.
jE vigilant and diligent in the service
of God, and often think for what end
thou earnest hither, and why thou
hast left the world. Was it not that
thou mightest live to God and be-
come a spiritual man ?
Strive fervently therefore towards perfection, for
in a short time thou shalt receive the reward of thy
labours; and then grief and fear shall no more be
within thy borders.
Thou wilt labour a little now, and thou shalt find
great rest, yea, everlasting joy.
If thou continue faithful and fervent in working,
God will doubtless be faithful and abundant in
rewarding.
Thou must hold fast a good and firm hope of
gaining the palm ; but thou must not think thyself
secure, lest thou wax negligent or be puffed up.
When one who often anxiously wavered between
hope and fear, was one day consumed with sadness,
he prostrated himself in prayer in the church before
a certain altar, and revolved these things within
himself, saying, Oh, if I did but know that I should
persevere on and on ! All at once he heard within
himself the divine answer : And what wouldest
65 F
thou do if thou knewest this ? Do now what thou
wouldest then do, and thou wilt be safe enough.
And presently being comforted and strengthened,
he committed himself to the divine will, and his
anxious wavering ceased.
Neither had he a mind to search curiously to
know what should befall him hereafter, but he
studied rather to inquire what was the acceptable
and perfect will of God for the beginning and ac-
complishing of every good work.
Trust in the Lord and do good, saith the prophet,
and dwell in the land, and thou shalt be fed with its
riches.
There is one thing which keeps many back from
progress and fervent amendment a dread of the
difficulty or the labour of the conflict.
For in truth they advance most above others in
virtue, who strive more manfully to overcome those
things which they find more grievous and repugnant
to them.
For there a man makes more progress and merits
greater grace where he more overcomes and morti-
fies himself in spirit.
But all men have not so much to overcome, and
to mortify.
Yet he, who is diligent and zealous, although he
has more passions, will be able to make greater pro-
gress than another, who is of good conduct, but is
withal less fervent in the pursuit of virtues.
Two things particularly further a great amend-
ment : these are, that a man should forcibly with-
draw himself from that to which nature is viciously
inclined, and earnestly labour for that good which
he lacks the most.
66
Study likewise to fly more carefully and to over-
come those faults which most frequently displease
thee in others.
Turn all occasions to thy profit ; so that, if thou
seest or hearest good examples, thou mayest be on
fire to imitate them.
But if thou observe anything that is blameworthy,
take heed thou do not the same ; or if thou at any
time hast done it, labour to amend thyself out of
hand.
As thine eye observes others, so thou art also
noted by others.
How pleasant and sweet it is to see brethren fer-
vent and devout, regular and well-disciplined !
How sad it is and grievous to see those walk dis-
orderly who practise nothing of that to which they
are called.
How hurtful it is to neglecSl the very object of our
vocation, and to turn our minds to things that are
not entrusted to us !
Be mindful of the resolution thou hast taken up,
and set before thee the image of the Crucified.
Well mayest thou be ashamed, if thou hast looked
upon the life of Jesus Christ, that thou hast not yet
studied to conform thyself more to him, although
thou hast been long in the way of God.
A religious, who exercises himself seriously and
devoutly in the most holy life and passion of the
Lord, will find there abundantly all things useful
and necessary for him ; nor need he seek any better
thing beyond Jesus.
Oh, if Jesus crucified did but come into our heart,
how quickly and sufficiently should we be taught !
A fervent religious bears and takes all things well
that are commanded him.
A negligent and lukewarm religious has trouble
upon trouble, and is straitened on every side ; be-
cause he has no consolation within, and is forbidden
to seek any without.
A religious, who lives in neglect of his rule, lies
open to dreadful ruin.
He who seeks to be more loose and remiss will
always be straitened, for one thing or other will
displease him.
How do so many other religious, who live under
stricfl monastic discipline ?
They seldom go abroad, they live retired, their
diet is very poor, their habit coarse, they labour
much, they speak little, they watch long, they rise
early, they spend much time in prayer, they read
often, and keep themselves in all discipline.
Consider the Carthusians, the Cistercians, and the
monks and nuns of divers orders ; how every night
they rise to sing psalms to the Lord.
It would therefore be a shame for thee to be
sluggish in so holy an exercise, when such a multi-
tude of religious begin to cry aloud to God.
Oh, that we had nothing else to do but to praise '
the Lord our God with our whole heart and
mouth !
Oh, that thou didst never want to eat or drink or
sleep, but couldest be always praising God and be
employed solely in spiritual exercises !
Thou wouldest then be much more happy thar
now, whilst from some need or other thou art serv-
ing the flesh.
Would there were no such needs, but only the
68
spiritual refreshments of the soul, which, alas, we
taste too seldom !
When a man is come to this, that he seeks his
consolation from no creature, then he begins to have
the first perfecft relish for God ; then likewise will he
be well content, whatever befall him.
Then will he neither rejoice for much, nor be
sorrowful for little, but he puts himself wholly and
confidently in God's hands, who is to him all in all ;
to whom nothing perishes or dies, but all things live
to him, and at his beck they serve without delay.
Always remember the end, and that time once lost
never returns.
Without care and diligence thou shalt never ac-
quire virtues.
If thou beginnest to grow lukewarm thou wilt
begin to be uneasy.
But, if thou givest thyself to fervour, thou wilt
find great peace ; and thou wilt feel labour lighter
for the grace of God and love of virtue.
A fervent and diligent man is ready for all things.
It is harder work to resist vices and passions than
to sweat over bodily labours.
He that shuns not small defects, by little and little
falls into greater.
Thou wilt always rejoice in the evening, if thou
spend the day profitably.
Watch over thyself, stir thyself up, admonish thy-
self; and whatever becomes of others, negledl not
thyself.
The greater violence thou ofFerest to thyself, the
greater progress thou wilt make. Amen.
BOOK II.
ADMONITIONS LEADING TO THE
INTERIOR LIFE.
BOOK II.
CHAPTER I.
OF THE INTERIOR LIFE.
HE kingdom of God is within you,
saith the Lord.
Turn thyself with thy whole heart
to the Lord and forsake this miserable
world, and thy soul shall find rest.
Learn to despise outward things
and to give thyself to those that are within, and thou
shalt see the kingdom of God come unto thee.
For the kingdom of God is peace and joy in the
Holy Spirit, which is not given to the wicked.
Christ will come to thee, holding out to thee his
consolation, if thou prepare him a fit dwelling within
thee.
All his glory and beauty is within, and therein he
takes delight.
Many a visit does he make to the interior man,
sweet is his communication with him, delightful his ,
consolation, great his peace, and his familiarity ex-
ceedingly amazing.
Come therefore, O faithful soul, prepare thy heart
for this thy spouse, that he may vouchsafe to come
to thee and dwell in thee.
For so he saith : If any man love me, he will keep
73
my word, and we will come to him and will make
our abode with him.
Give place then, for Christ, and deny entrance to
all others.
When thou hast Christ, thou art rich, and he is
sufficient for thee. He will provide for thee and
faithfully supply thy wants in all things, so that thou
needest not trust to men.
For men quickly change and presently fail ; but
Christ abides for ever, and stands by us firmly even
to the end.
There is no great confidence to be put in a frail
and mortal man, however useful and dear ; nor
much grief to be taken, if sometimes he be against
thee and cross thee.
They who are with thee to-day, may be against
thee to-morrow ; and often turn round and change
like the wind.
Put thy whole trust in God, and let him be thy
fear and thy love. He will answer for thee and do
well for thee what is for the best.
Thou hast here no abiding city; and wherever
thou art thou art a stranger and a pilgrim ; nor wilt
thou ever have rest, unless thou be most closely
united to Christ.
Why dost thou look around thee here, since this
is not the place of thy repose ?
Thy dwelling should be in heaven, and all things
of the earth are only to be looked upon as in
passing.
All things pass away, and thou likewise along
with them.
See that thou cleave not to them, lest thou be
ensnared and perish.
74
Let thy thought be with the Most High, and thy
prayer directed to Christ without ceasing.
I
If thou knowest not how to meditate on high and
heavenly things, rest in the passion of Christ and
willingly dwell in his sacred wounds.
For, if thou flee devoutly to the wounds and
precious marks of Jesus, thou shalt feel great com-
fort in tribulation ; neither wilt thou much regard
the being despised by men, but wilt easily bear up
against words of detraction.
Christ also was in this world despised by men,
and in his greatest need forsaken by his acquaintance
and friends in the midst of reproaches.
Christ was willing to suffer and be despised ; and
dost thou dare to complain of any one ?
Christ had adversaries and gainsayers ; and
wouldest thou have all to be thy friends and bene-
factors ?
Whence shall thy patience be crowned, if naught
that is contrary happen unto thee ?
If thou wilt suffer no opposition, how wilt thou
be a friend of Christ ?
Bear up with Christ and for Christ, if thou desirest
to reign with Christ.
If thou hadst once perfectly entered into the heart
of Jesus and tasted some little of his burning love,
then wouldest thou not care at all for thine own
convenience or inconvenience, but wouldest rather
rejoice at reproach cast upon thee ; because the love
of Jesus makes a man despise himself.
A lover of Jesus and of truth, one who is truly
of the inner life and free from inordinate affec-
tions, can freely turn himself to God, and in
75
I
spirit raise himself above himself, and rest in enjoy-
ment.
He, to whom all things relish as they are, and
not as they are said or esteemed to be, is wise indeed,
and taught rather by God than men.
He who knows how to live inwardly and to make
little account of outward things, seeks not for places
and waits not for times for performing devout exer-
cises.
A man of the inner life quickly recollects himself,
because he never pours forth his whole self upon
outward things.
Outward labour is no hindrance to him, nor any
employment which for a time is necessary, but as
things fall out, so he accommodates himself to them.
He who is well disposed and ordered within, heeds
not the strange and perverse carriage of men.
As much as a man draws things to himself, so
much is he hindered and distradled.
If all were well with thee, and thou wert well
purified, all things would turn to thy good and to
thy profit.
For this reason many things displease thee and
often trouble thee, because thou art not as yet per-
fectly dead to thyself nor separated from all earthly
things.
Nothing so defiles and entangles the heart of man
as impure love for the creature.
If thou turn away from outward consolations thou
wilt be able to contemplate heavenly things, and fre-
quently to exult within.
CHAPTER II.
OF HUMBLE SUBMISSION.
i AKE no great account who is for thee
or against thee, but let it be thy
business and thy care that God may
be with thee in every thing that thou
doest.
See thou have a good conscience
and God will well defend thee.
For him, whom God will help, the malice of no
man can hurt.
If thou canst but hold thy peace and suffer, thou
shalt see without doubt the help of the Lord.
He knows the time and manner of delivering thee,
and therefore thou shouldest resign thyself to him.
It belongs to God to help and to deliver from all
confusion.
Oftentimes it is very profitable for keeping us in
greater humility that others know and blame our
faults.
When a man humbles himself for his defecfts, he
then easily appeases others, and quickly satisfies
those that are angry with him.
God protects and delivers the humble : the humble
he loves and comforts : to the humble man he inclines
77
-I
Ot1x>
himself: to the humble he gives much grace;
after he has been cast down, raises him to glory.
To the humble he reveals his secrets, and sweetly
draws and invites him to himself.
The humble man, though he suffer shame, is well
enough in peace, because he stands fast in God and
not in the world.
Never think that thou hast made any progress
till thou look upon thyself as inferior to all.
CHAPTER III.
OF A GOOD PEACEABLE MAN.
IRST keep thyself in peace, and then
thou wilt be able to bring others to
peace.
A peaceable man does more good
than one that is very learned.
A passionate man perverts even
good into evil, and easily believes evil.
A good peaceable man turns all things to good.
He who is in perfect peace suspedls no man ; but
he who is discontented and disturbed, is tossed about
with various suspicions ; he is neither at rest him-
self, nor does he suffer others to rest.
He often says that which he should not say, and
omits* that which it would be better for him to do.
He considers what others are bound to do, and
negledls that to which he himself is bound.
Be therefore first zealous against thyself, and then
thou mayest justly exercise thy zeal towards thy
neighbour also.
Thou knowest well enough how to excuse and
colour thine own doings, and thou wilt not take
the excuses of others.
It were more just that thou shouldest accuse thy-
self and excuse thy brother.
If thou wilt be borne with, bear also with another.
79
See how far thou art yet from true charity and
humility, which knows not how to be angry with
any one, or to be indignant save against self.
It is no great thing to live with them that are
good and meek, for this is naturally pleasing to all.
And every one lives willingly in peace, and loves
those best who agree with him.
But to be able to live peaceably with the obstinate
and perverse or disorderly, is a great grace and a
very praiseworthy and manly feat.
Some there are who keep themselves in peace and
have peace also with others.
And some there are who are neither at peace
within themselves nor let others be in peace ; they
are a burthen to others, but always a heavier burthen
to themselves.
And some there are who keep themselves in peace
and study to bring others unto peace.
Yet all our peace in this miserable life is rather to
be placed in humble endurance, than in not feeling
what is against us.
He that knows best how to suffer will enjoy the
greater peace.
Such an one is conqueror of himself and lord of
the world, a friend of Christ and an heir of heaven.
CHAPTER IV.
OF A PURE MIND AND SIMPLE INTENTION.
N two wings a man is lifted up above
earthly things ; that is, on simplicity
and purity.
Simplicity should be in the inten-
tion, purity in the affeftion.
Simplicity aims at God, purity
takes hold of him and tastes him.
No good action will hinder thee if thou be free
from inordinate affecflion within.
If thou intendest and seekest nothing else but the
good pleasure of God and the profit of thy neighbour,
thou wilt enjoy internal liberty.
If thy heart were right, then every creature would
be to thee as a mirror of life and a book of holy
docftrine.
There is no creature so little and contemptible as
not to manifest the goodness of God.
If thou wert good and pure within, then wouldest
thou see all things without hindrance, and under-
stand them aright.
A pure heart penetrates into heaven and hell.
As a man is within, so he judges what is without.
81 G
If there be joy in the world, certainly the man
whose heart is pure possesses it.
And if there be anywhere tribulation and anguish,
an evil conscience knows it too well.
As iron put into the fire loses the rust and becomes
all aglow, so a man who turns himself wholly to God
puts off his sluggishness, and is changed into a new
man.
When a man begins to grow lukewarm, he is
afraid of a little labour, and gladly welcomes con-
solation from without.
But when he begins perfectly to overcome himself,
and to walk manfully in the way of God, then he
makes less account of those things which before he
considered burthensome to him.
82
CHAPTER V.
OF THE CONSIDERATION OF SELF.
E cannot trust much to ourselves,
because we often lack grace and
discernment.
There is but little light in us,
and this we quickly lose through
negligence.
Many times also we perceive not that we are so
blind within.
We often do ill, and do worse in excusing it.
We are sometimes moved with passion, and think
it zeal.
We blame little things in others, and pass over
greater things in ourselves.
We are quick enough at perceiving and weighing
what we suffer from others, but we mind not what
others suffer from us.
He who would well and duly weigh his own deeds
would not be disposed to judge harshly of others.
The interior man puts the care of himself before
all other cares; and he who diligently attends to
himself is easily silent with regard to others.
Thou wilt never be interior and devout, unless
thou be silent about the concerns of other men, and
particularly look to thyself.
83
If thou attend wholly to thyself and to God, thou
wilt be little moved by what thou perceivest around
thee.
Where art thou when thou art not present to
thyself?
And when thou hast run over all things, what
profit will it be to thee if thou hast negle<5led thy-
self?
If thou must needs have peace and true union,
thou must cast all else behind thee and turn thine
eyes upon thyself alone.
Thou wilt then make great progress if thou keep
thyself free from all temporal care.
Thou wilt fail exceedingly if thou set a value upon
any thing temporal.
Let nothing be great, nothing high, nothing
pleasant, nothing agreeable to thee, except it be
purely God or related to God.
Look upon all the consolation which thou findest
in any creature as vain.
A soul that loves God despises all things lower
than God.
God alone is eternal, infinite in greatness, filling
all things ; the solace of the soul and the true glad-
ness of the heart.
84
CHAPTER VI.
OF THE JOY OF A GOOD CONSCIENCE.
HE glory of a good man is the witness
of a good conscience.
Keep a good conscience, and thou
shalt always have gladness.
A good conscience can bear very
much, and is exceeding joyful in the
midst of adversity.
A bad conscience is always timid and uneasy.
Sweetly wilt thou rest if thy heart blame thee not.
Never be glad but when thou hast done well.
The wicked have never true gladness, nor feel
peace within ; because there is no peace for the
wicked, saith the Lord.
And if they shall say : We are in peace, evils will
not come upon us, and who shall dare to hurt us ?
believe them not ; for the wrath of God will arise on
a sudden, and their deeds shall be brought to nought,
and their thoughts shall perish.
To glory in tribulation is not hard to him who
loves ; for so to glory is to glory in the cross of the
Lord.
That glory is short-lived which is given and taken
by men.
The glory of the world is always accompanied by
sorrow.
85
The glory of the good is in their consciences, and
not in the mouths of men.
The gladness of the just is from God and in God,
and their joy is in the truth.
He who desires true and everlasting glory values
not that which is temporal.
And he that seeks after temporal glory or does not
despise it from his heart, shows himself to have little
love for that which is heavenly.
That man has great tranquillity of heart who cares
neither for praises nor dispraises.
He will easily be content and in peace whose con-
science is clean.
Thou art not more holy if thou art praised, nor
worse if thou art dispraised.
What thou art, that thou art ; nor canst thou be
said to be greater than God sees thee to be.
If thou considerest well what thou art within thy-
self, thou wilt not care what men may say of thee.
Man looketh on the outward appearance, but God
looketh on the heart.
Man considers the acflions, but God weighs the
intentions.
To do always well and to hold self in small account
is a mark of an humble soul.
To refuse comfort from any creature is a sign of
great purity and of inward trust.
He that seeks no outward testimony for himself,
plainly has committed himself wholly to God.
For not he who commendeth himself, saith blessed
Paul, is approved, but he whom God commendeth.
To walk with God within, and not to be held by
any affection without, is the state of an interior man.
86
CHAPTER VII.
OF THE LOVE OF JESUS ABOVE ALL
THINGS.
BLESSED is he who knows what it is
to love Jesus, and to despise himself
for the sake of Jesus.
We must quit what we love for
this beloved, because Jesus will be
loved alone above all things.
The love of the creature is deceitful and fleeting ;
the love of Jesus is faithful and enduring.
He who cleaves to creatures shall fall with that
which totters; he who embraces Jesus shall be
established for ever.
Love him, and keep him for thy friend, who, when
all go away, will not leave thee nor suffer thee to
perish at the last.
Thou must one day be parted from all things else,
whether thou wiliest or not.
Keep thyself with Jesus both in life and in death,
and commit thyself to his faithfulness, who alone
can help thee when all else fail thee.
Thy beloved is of such a nature that he will not
accept that which belongs to another; but he will
have thy heart for himself, and will sit as a king on
his own throne.
If thou didst but know how to free thyself entirely
from every creature, Jesus would readily dwell with
thee.
|
Thou wilt find almost all lost, which thou hast
stored up in men apart from Jesus.
Do not trust nor lean upon a reed shaken with the
wind ; for all flesh is grass, and all the glory thereof
will fall as the flower of grass.
Thou wilt soon be deceived if thou regard only the
outward show of men.
For if thou seek thy comfort and thy gain in others,
thou wilt often meet with loss.
If in all things thou seek Jesus, without fail thou
wilt find Jesus.
But if thou seek thyself, thou wilt find thyself
indeed, but to thine own ruin.
For a man is more hurtful to himself if he seek not
Jesus, than the whole world and all his enemies.
88
CHAPTER VIII.
OF FAMILIAR FRIENDSHIP WITH JESUS.
HEN Jesus is with us, all is well, and
nothing seems difficult ; but when
Jesus is not with us, every thing is
hard.
When Jesus speaks not within, our
comfort is naught; but if Jesus speak
only one word, we feel great consolation.
Did not Mary Magdalene arise presently from the
place where she wept, when Martha said to her:
The Master is come, and calleth for thee ?
Happy the hour when Jesus calls from tears to joy
of the spirit !
How parched and hard art thou without Jesus !
How unwise and vain if thou desire any thing out of
Jesus ! Is not this a greater loss than if thou wert to
lose the whole world ?
What can the world bestow on thee without Jesus?
To be without Jesus is a grievous hell, and to be
with Jesus a sweet paradise.
If Jesus be with thee no enemy can harm.
Whosoever finds Jesus finds a good treasure, yea,
a good above all good.
And he who loses Jesus loses exceeding much, and
more than the whole world.
None so poor as he who lives without Jesus ; and
none so rich as he who is well with Jesus.
89
It is a great art to know how to live with Jesus,
and to know how to keep Jesus is great wisdom.
Be humble and peaceable, and Jesus will be with
thee.
Be devout and quiet, and Jesus will abide with thee.
Thou mayest quickly drive away Jesus and lose
his grace, if thou wilt fall back upon outward things.
And if thou drive him away from thee and lose
him, to whom wilt thou fly, and whom wilt thou
then seek as thy friend ?
Without a friend thou canst not well live; and
if Jesus be not thy friend above all, thou wilt be
exceeding sad and desolate.
Thou acflest then like a fool if thou puttest thy
trust or rejoicest in any other.
We ought rather to choose to have the whole
world against us than to offend Jesus.
Of all therefore that are dear to thee, let Jesus
alone be thine especially beloved.
Let all be loved for the sake of Jesus, but Jesus for
his own sake.
Jesus Christ alone is to be loved with an exclusive
love, since he alone is found good and faithful above
all friends.
For him and in him let both friends and enemies
be dear to thee ; and for all these must thou entreat
him, that all may know and love him.
Never desire to be praised or loved above others ;
for this belongs to God alone, who hath none like
to himself.
Neither desire that any should set his heart on
thee, nor do thou let thyself be taken up with the
love of any one, but let Jesus be in thee and in
every good man.
90
Be pure and free within, and be not entangled
by any creature.
Thou must be naked and carry a pure heart to
God, if thou wilt rest and see how sweet the Lord is.
And truly thou wilt never attain to this unless
thou be prevented and drawn by his grace; that
so thou alone mayest be united to him alone, hav-
iing cleared out and said farewell to all others.
For when the grace of God comes to a man, then
is he powerful for all things ; and when it departs,
then he is poor and weak, abandoned as it were only
to stripes.
Under these he should not be cast down nor
despair, but stand with an even mind, according
to the will of God, and bear to the praise of Jesus
Christ whatever comes upon him ; because after
winter comes summer, after the night the day
returns, and after a storm a great calm.
CHAPTER IX.
OF THE WANT OF ALL SOLACE.
T is no great matter to despise all
human solace when we have that
which is divine.
It is a great thing and very great,
to be able to do without all solace,
both human and divine, and to be
willing to bear this exile of the heart for the honour
of God, and in nothing seek self, and not to have
regard to one's own merit.
What great thing is it if thou be cheerful and
devout when grace comes to thee ? This is an hour
desirable to all.
He rides at ease whom the grace of God carries.
And what wonder if he feel no burthen, who is
carried by the Almighty and led on by the sovereign
guide ?
We are glad to have something to comfort us, and
it is with difficulty that a man can put off himself.
The holy martyr, Laurence, with his priest, over-
came the world, because he despised whatever
seemed delightful in this world ; and for the love
of Christ he also suffered the high priest of God,
Sixtus, whom he exceedingly loved, to be taken
away from him.
92
He overcame therefore the love of man by the
love of the Creator; and instead of human solace,
he made choice rather of the good pleasure of God.
So do thou also learn to part with some familiar
and beloved friend for the love of God.
And take it not to heart when thou art forsaken
by a friend, knowing that one time or other we must
all part.
A man must go through a long and great conflict
within himself before he can learn fully to overcome
himself, and to draw his whole affecSUon towards
God.
When a man stands upon himself, he easily falls
off to human consolation.
But a true lover of Christ and a diligent follower
after virtue does not fall back on consolations, nor
seek such sensible sweetnesses, but is rather willing
to bear strong trials and hard labours for Christ.
Therefore, when God gives spiritual comfort,
receive it with thanksgiving ; but know that it is
the gift of God, not thy desert.
Be not puffed up, be not overjoyed, nor vainly
presume ; but rather be the more humble because
it is a gift, and the more cautious and wary in all
thy actions ; for this hour will pass away and tempta-
tion will follow.
When consolation shall be taken away, do not
presently give up hope, but wait with humility and
patience for the heavenly visit ; for God is able to
give thee back again a fuller consolation.
This is no new thing, nor strange to those who
have experienced the ways of God ; for in the great
saints and ancient prophets this has often been the
way, that the one changes for the other.
93
Hence one said at the time when grace was with
him : In my abundance I said, I shall never be
moved.
But when grace was withdrawn, he immediately
tells us what he experienced in himself: Thou didst
turn away thy face from me, and I was troubled.
Yet in the mean time he despairs not, but more
earnestly prays to the Lord, saying: To thee, O
Lord, will I cry, and I will pray to my God.
At length he receives the fruit of his prayer, and
witnesses that he was heard, saying: The Lord
hath heard me, and hath had mercy on me; the
Lord hath become my helper.
But how ? Thou hast turned for me, saith he,
my mourning into joy, and thou hast compassed me
with gladness.
If it has been thus with great saints, we that are
weak and poor must not be discouraged if we are
sometimes fervent, sometimes cold ; because the
spirit comes and goes according to the good pleasure
of his will.
Wherefore blessed Job saith : Thou visitest him
early in the morning, and thou provest him suddenly.
Wherein then can I hope or in what should I
trust, but in the sole great mercy of God, and in the
sole hope of heavenly grace ?
For whether I have with me good men, or devout
brethren, or faithful friends, or holy books, or fine
treatises, or sweet singing and hymns, all these
help little and give me but little relish, when I am
forsaken by grace and left in my own poverty.
Then there is no better remedy than patience, and
the denial of myself according to the will of God.
I have never found any one so religious and devout
94
as not to have sometimes a withdrawing of grace, or
to feel some decrease of fervour.
No saint was ever so highly rapt and illuminated
as not to be tempted before or after.
For he is not worthy of the high contemplation of
God who has not been exercised with some tribula-
tion for the sake of God.
For temptation is usually the sign going before the
consolation which fellow's it.
For heavenly consolation is promised to such as
ihave been proved by temptation.
To him that overcometh, saith he, I will give to
eat of the tree of life.
But divine consolation is given, that a man may
be better able to support adversities.
And temptation follows, that he may not be puffed
up because of the good.
The devil sleeps not, neither is the flesh yet dead ;
therefore thou must not cease to prepare thyself for
battle, for on the right hand and on the left are
enemies that never rest.
95
CHAPTER X.
OF GRATITUDE FOR THE GRACE OF GOD.
HY seekest thou rest, since thou art
born to labour ?
Dispose thyself to endurancerather
than to consolations, and to bear the
cross rather than to rejoice.
For who is there amongst people
in the world who would not willingly receive con-
solation and spiritual gladness, if he could always
have it ?
For spiritual consolations exceed all the delights
of the world and pleasures of the flesh.
For all worldly delights are either vain or base;
but spiritual delights alone are pleasant and noble,
springing from virtues, and infused by God into
pure minds.
But these divine consolations no man can always
enjoy as long as he would like, because the time of
temptation comes not to an end.
But that which very much opposes these heavenly
visits is a false liberty of mind and a great confidence
in self.
God does well in giving the grace of consolation,
but man does ill in not referring it all to God with
thanksgiving.
96
And therefore the gifts of grace cannot flow in us,
because we are ungrateful to the giver, and do not
pour all back to the fountain head.
For grace is ever due to him who worthily renders
thanks for graces ; and what is wont to be given to
the humble will be taken away from the proud.
I would not have such consolation as would rob
me of compunction ; nor do I wish for such con-
templation as leads to pride.
For not all that is high is holy, nor all that is
pleasant good, nor every desire pure, nor all that is
dear to us pleasing to God.
I willingly accept of that grace by which I am
ever found to be more humble and wary, and become
more ready to forsake myself.
He who has been taught by the gift of grace, and
instructed by the scourge of its withdrawal, will not
dare to attribute any thing good to himself, but will
rather acknowledge himself to be poor and naked.
Give to God what is God's, and take to thyself
what is thine; that is, give thanks to God for his
grace ; but feel that what there is of fault is thine
alone, and the fitting punishment of thy fault.
Put thyself always at the lowest, and the highest
shall be given thee ; for the highest is not valid with-
out the lowest.
The saints highest in the sight of God are least in
their own eyes ; and the more glorious they are the
more humble they are in themselves.
They who are full of truth and heavenly glory, are
not desirous of vain glory.
They who are grounded and established in God
can by no means be proud.
And they, who attribute whatsoever good they
97 H
have received to God, seek not glory one from an-
other, but that glory which is from God alone ; and
they desire above all things that God may be praised
in themselves and in all the saints ; and this is
always their aim.
Be grateful then for the least, and thou shalt be
worthy to receive greater things.
Let the least be to thee as very great, and the most
contemptible as a special gift.
If thou considerest the dignity of the giver, no gift
will seem to thee little or worthless ; for that is not
small which comes as a gift from the most high God.
Yea, though he give punishment and stripes, it
ought to be acceptable; for whatever he allows to
befall us, he always does it for our salvation.
Let him, who desires to retain the grace of God,
be grateful for grace when given, and patient when
it is withdrawn.
Let him pray that it may return ; let him be
cautious and humble, lest he lose it.
98
CHAPTER XL
OF THE FEWNESS OF THE LOVERS OF
THE CROSS OF JESUS.
ESUS has now many lovers of his
heavenly kingdom, but few bearers
of his cross.
He has many, who are desirous of
consolation, but few of tribulation.
He finds many companions of his
table, but few of his fasting.
All desire to rejoice with him ; few are willing to
suffer any thing for him.
Many follow Jesus as far as the breaking of bread,
but few to the drinking of the chalice of his passion.
Many reverence his miracles, but few follow the
reproach of his cross.
Many love Jesus as long as they meet with no
adversity; many praise and bless him as long as
they receive some consolations from him.
But if Jesus hide himself and leave them for a
little while, they fall either into complaining or into
excessive dejedlion.
But they who love Jesus for Jesus' sake, and not
for any comfort of their own, bless him no less in
tribulation and anguish of heart than in the greatest
consolation.
And if he should never give them consolation, yet
99
would they always praise him, and always give him
thanks.
Oh, what might there is in the pure love of Jesus,
when unmixed with any self-interest or self-love !
Are not all those to be called hirelings who are
always looking for consolations ?
Are not they proved to be rather lovers of them-
selves than of Christ, who always think of their own
profit and gain ?
Where shall we find a man who is willing to serve
God for nought ?
Seldom do we find any one so spiritual as to be
stripped of all things.
For who can find the man who is truly poor in
spirit and stripped of every creature ? His value is
from afar and from the remotest coasts.
If a man give his whole substance, it is yet nothing.
And if he do great penance, it is yet little.
And if he have laid hold of all knowledge, he is
still far off.
And if he have great virtue and a devotion glowing
exceedingly, still is there much lacking to him : that
is to say, that one thing which is above all necessary
to him.
What is that ? That, having forsaken all things,
he should forsake himself, and wholly go out of him-
self, and retain no personal affecftion.
And when he shall have done all things which he
knows should be done, that he should think that he
has done nothing.
Let him not make great account of that which may
be deemed great, but let him in truth acknowledge
himself to be an unprofitable servant ; as the Truth
has said : When ye shall have done all those things
100
which are commanded you, say, We are unprofitable
servants.
Then may he be truly stripped and poor in spirit,
and may say with the prophet, I am alone and poor.
Yet no one is indeed richer than such a man, none
more powerful, none more free ; who knows how to
leave himself and all things, and to put himself in
the lowest place.
101
CHAPTER XII.
OF THE ROYAL ROAD OF THE HOLY CROS
O many this seems a hard saying:
Deny thyself, take up thy cross, and
follow Jesus.
But much harder will it be to hear
that last word : Depart from me, ye
cursed, into everlasting fire.
For they who now gladly hear and follow the word
of the cross, will not then feel fear lest they hear of
eternal damnation.
This sign, the sign of the cross, will be in heaven,
when the Lord shall come to judgment.
Then all the servants of the cross, who in their life-
time have made themselves like to the Crucified, will
draw near with great confidence to Christ, the judge.
Why, then,fearest thou to take up thy cross, through
which is the way to the kingdom ?
In the cross is salvation ; in the cross is life ; in the
cross is protection from enemies.
In the cross is infusion of sweetness from above ;
in the cross is strength of mind ; in the cross is joy
of spirit.
In the cross is the height of virtue ; in the cross is
the perfection of sancSUty.
There is no health of the soul, nor hope of eternal
life, but in the cross.
102
Take up then thy cross and follow Jesus, and thou
shalt go into life everlasting.
He went before thee, carrying his own cross ; and
he died for thee upon the cross, that thou mightest
also bear thy cross and long to die on the cross.
For, if thou diest with him, thou shalt also live
with him ; and if thou art partaker of his suffering,
thou shalt be also of his glory.
Behold all is in the cross, and in dying lies all ; and
there is no other way to life and to true inward
peace but the way of the holy cross and of daily
mortification.
Walk where thou wilt, seek what thou wilt, and
thou wilt find no higher way above, no safer way
below, than the way of the holy cross.
Dispose and order all things according as thou
wilt and as thou seest; and thou wilt never find
but that thou hast always something to suffer, either
willingly or unwillingly, and so wilt thou ever find
the cross.
For either thou wilt feel pain of body, or bear in
thy soul tribulation of spirit.
Sometimes thou wilt be forsaken of God, at other
times thou wilt be tried by thy neighbour ; and what
is more, thou wilt often be a burthen to thyself.
And yet thou canst not be freed from it or have it
lightened by any remedy or solace, but as long as it
shall please God it behoves thee bear it.
For God would have thee learn to suffer tribulation
without comfort, and to submit thyself wholly to
him, and to become more humble by tribulation.
No man has so heartfelt a sense of the passion of
Christ as he to whom it has befallen to suffer like
things.
103
The cross therefore is always ready, and eve
where awaits thee.
Thou canst not escape it, whithersoever tho
runnest ; for whithersoever thou goest, thou earnest
thyself with thee, and always shalt thou find thy-
self.
Turn thyself upwards, turn thyself downwar
turn thyself without, turn thyself within thee ; a
everywhere thou shalt find the cross.
And everywhere hast thou need of patience, if thou
wouldest have interior peace, and merit a lasting
crown.
If thou carry the cross willingly, it will carry thee
and bring thee to thy wished-for end; thither, to
wit, where there will be an end of suffering, though
here there will not be.
If thou carry it unwillingly, thou makest it
burthen to thee and loadest thyself the more ; and
still thou hast to bear it.
If thou fling away one cross, without doubt thou
wilt find another, and perhaps a heavier.
Dost thou think thou canst escape that which no
mortal could ever avoid? What saint was ever in
the world without his cross and tribulation ?
For neither was Jesus Christ our Lord, so long as
he lived, one single hour without the pain of his
passion : It behoved, saith he, Christ to suffer, and to
rise again from the dead, and so enter into his glory.
And how dost thou seek another way than this
royal way, which is the way of the holy cross ?
The whole life of Christ was a cross and a martyr-
dom ; and dost thou seek for thyself rest and joy ?
Thou errest, thou errest, if thou seekest any other
thing than to suffer tribulations ; for this whole
104
mortal life is full of miseries and all signed around
with crosses.
And the higher a man is advanced in spirit, the
heavier crosses does he often meet with ; because
the pain of his exile increases in proportion to his
love.
Yet this man, thus many ways afflicfted, is not
without some allay of consolation ; because he is
sensible of the very great reward which accrues to
him by bearing his cross.
For whilst he willingly resigns himself to it, all
the burthen of tribulation is converted into trust of
consolation from God.
And the more the flesh is worn down by afflicSHon,
the more the spirit is strengthened by inward grace.
And not unfrequently it gains such strength from
its desire of tribulation and adversity, by reason of
its loving to be conformed to the cross of Christ, that
it would not be without suffering and affliction ;
because the more it believes itself acceptable to God
the more and greater things can it bear for him.
This is not the virtue of man, but the grace of
Christ, which can and does effecft such great things
in frail flesh, that what it naturally ever abhors and
flies, even this through fervour of spirit it attempts
and loves.
It is not after the way of man to bear the cross, to
love the cross, to chastise the body, and bring it
under subjection, to fly honours, to be willing to
suffer reproaches, to despise self and choose to be
despised, to bear all adversities and losses, and to
desire no prosperity in this world.
If thou lookest to thyself, thou canst of thyself do
nothing of this kind.
105
But if thou trust in the Lord, strength will be given
thee from heaven, and the world and the flesh will
be made subject to thy sway.
Nay, thou wilt not even fear thine enemy the devil,
if thou art armed with faith and signed with the
cross of Christ.
Set thyself, then, like a good and faithful servant
of Christ, to bear manfully the cross of thy Lord,
who out of his love was crucified for thee.
Prepare thyself to suffer many adversities and
divers evils in this miserable life ; for so it will be
with thee, wherever thou art; and so indeed wilt
thou find it, wheresoever thou hidest thyself.
It must be so, and there is no remedy for escaping
from the trouble of evils and sorrow but to bear with
thyself.
Drink of the chalice of thy Lord lovingly, if thou
desirest to be his friend and to have part with him.
Leave consolations to God ; let him do with such
gifts as best pleases him.
But prepare thou thyself to bear tribulations, and
account them the greatest consolations; for the
sufferings of this life are not worthy to be compared
with the glory to come, even if thou alone couldest
suffer them all.
When thou shalt have attained to this, that tribula-
tion becomes sweet and savoury to thee for the love
of Christ, then reckon that it is well with thee, for
thou hast found paradise upon earth.
As long as suffering seems grievous to thee and
thou seekest to fly from it, so long will it be ill with
thee, and the tribulation from which thou fliest will
everywhere follow thee.
If thou set thyself to what thou oughtest to be,
1 06
that is, to suffering and to dying, it will quickly be
better with thee, and thou wilt find peace.
Although thou mayest have been caught up to the
third heaven with Paul, thou art not thereby made
secure against suffering any thing thou wouldest not :
I, saith Jesus, will show him how great things it
behoves him to suffer for my name's sake.
What remains for thee, therefore, is to suffer if thou
wilt love Jesus and constantly serve him.
Would thou wert worthy to suffer something for
the name of Jesus ! How great a glory would await
thee, how great joy would be to all the saints of God,
and how great edification moreover to thy neighbour!
For all praise patience ; but how few are there that
desire to suffer !
With good reason oughtest thou willingly to suffer
a little for Christ, since many suffer greater things
for the world.
Know for certain that thou must lead a dying life ;
and the more a man dies to himself, the more he
begins to live to God.
No man is fit to comprehend heavenly things who
has not resigned himself to bear adversities for
Christ.
Nothing is more acceptable to God, nothing more
wholesome for thee in this world, than to suffer
willingly for Christ.
And if thou hadst to choose, thou shouldest prefer
to suffer adversities for Christ rather than to be
refreshed with many consolations ; because thou
wouldest be more like to Christ and more conformed
to all the saints.
For our merit, and the advancement of our state,
consist not in many sweetnesses and consola-
107
tions, but rather in bearing great afflictions and
tribulations.
For surely if there had been anything better, and
more useful to the salvation of man, than suffering,
Christ would certainly have shown it by word and
example.
For he manifestly exhorts both the disciples who
were following him, and all that desire to follow
him, to bear the cross, saying : If any man will
come after me, let him deny himself, and take up his
cross and follow me.
Having, then, read and searched out all, be this
our last conclusion, that through many tribulations
we must enter into the kingdom of God.
108
BOOK III.
t
OF INTERIOR CONSOLATION.
BOOK III.
CHAPTER I.
OF THE SPEAKING OF CHRIST INWARDLY
TO THE FAITHFUL SOUL.
WILL hear what the Lord God will
speak in me.
Blessed is that soul which hears
the Lord speaking within her, and
from his mouth receives the word of
consolation.
Blessed the ears which receive the instillings of the
divine whisper, and take no notice of the whisperings
of the world.
Blessed indeed are the ears which hearken not to
the voice which sounds without, but to the truth
teaching within.
Blessed the eyes which are closed to outward
things, but are fixed on things within.
Blessed are they who enter into the things that are
within, and endeavour to prepare themselves more
and more by daily exercises for attaining to heavenly
secrets.
Blessed are they who seek to give their whole time
to God, and who rid themselves of every hindrance
from the world.
in
Take heed to these things, O my soul, and shut the
door of thy senses, that thou mayest hear what the
Lord thy God speaks within thee.
Thus saith thy beloved : I am thy salvation, thy
peace, and thy life ; abide in me, and thou shalt find
peace.
Let all transitory things go their way, seek thou
the things eternal.
What are all temporal things but deceitful ? and
what will all things created avail thee, if thou be for-
saken by the Creator ?
Renounce thou, then, all earthly things, and make
thyself pleasing to thy Creator and faithful to him,
that so thou mayest lay hold on true happiness.
112
CHAPTER II.
THAT TRUTH SPEAKS WITHIN US WITH-
OUT NOISE OF WORDS.
^PEAK, Lord, for thy servant heareth.
I am thy servant ; give me under-
standing that I may know thy testi-
monies.
Incline my heart to the words of
thy mouth ; let thy speech distil as
the dew.
The children of Israel said to Moses, of old time :
Speak thou to us, and we will hear ; let not the Lord
speak to us, lest we die.
Not thus, O Lord, not thus do I pray ; but rather
with Samuel the prophet I humbly and longingly
entreat : Speak, Lord, for thy servant heareth.
Let not Moses nor any prophet speak to me ; but
speak thou rather, O Lord God, who art the inspirer
and enlightener of all the prophets; for thou alone
without them canst perfectly instruct me, but they
without thee will avail nothing.
They may indeed sound forth words, but they do
not add to them the spirit.
They speak well ; but, if thou be silent, they do
not set the heart on fire.
They deliver the letter, but thou openest the sense.
113 *
They bring forth the mysteries, but thou bringest
out the sense of the things signified.
They proclaim the commandments, but thou
enablest us to fulfil them.
They show the way, but thou givest strength to
walk in it.
They work only outwardly, but thou instrucflest
and enlightenest the heart.
They water outwardly, but thou givest the in-
crease.
They cry out with words, but thou givest under-
standing to the hearing.
Let not then Moses speak to me, but thou, O Lord
God, eternal truth ; lest perchance I die and be made
without fruit, if I be only outwardly admonished and
not enkindled within ;
Lest the word which I have heard and not fulfilled,
known and not loved, believed and not kept, rise up
in judgment against me.
Speak then, Lord, for thy servant heareth ; for
thou hast the words of eternal life.
Speak to me for some comfort to my soul, and for
the amendment of my whole life, and to thy praise
and glory and everlasting honour.
114
CHAPTER III.
THAT THE WORDS OF GOD ARE TO BE
HEARD WITH HUMILITY, AND THAT
MANY WEIGH THEM NOT.
my words, my son ; words most
sweet, exceedingall the learningof the
philosophers and of the wise men of
this world.
My words are spirit and life, and
not to be weighed by man's under-
standing.
They are not to be perverted for a vain self-conceit,
but are to be heard in silence, and received with all
humility and great affection.
And I said: Blessed is the man, whom thou, O
Lord, hast instructed and taught out of thy law, that
thou mayest give him rest from the evil days, and
that he may not be desolate upon the earth.
I, saith the Lord, have taught the prophets from
the beginning, and even till now I cease not to
speak to all ; but many are deaf to my voice, and
hard.
Most men give ear more gladly to the world than
to God, and more readily follow the desires of the
flesh than the good pleasure of God.
The world promises things temporal and of small
"5
-
value, and is served with great eagerness : I promise
things most excellent and everlasting, and the hearts
of men are listless.
Who is there that serves and obeys me in all
things with that great care with which the world and
its lords are served? Be thou ashamed, O Sidon,
saith the sea.
And if thou ask the reason, hear why.
For scanty preferment men run a great way ; for
eternal life many will scarce move their foot once
from the ground.
A pitiful gain is sought after; for one piece of
money there is sometimes shameful wrangling ; men
do not shrink from toiling day and night for a trifle
or some slight promise.
But, oh shame ! for the good which never changes,
for the reward beyond all price, for the highest
honour and the glory which has no end, they are too
sluggish to take the least pains.
Blush, then, thou slothful servant, who art ever
complaining, because they are more ready to labour
for death than thou art for life.
They rejoice more in running after vanity than
thou after truth.
They, in truth, are oft times disappointed of their
hope ; but my promise deceives no man, nor sends
him away empty who trusts in me.
What I have promised, I will give; what I have
said, I will fulfil ; if only a man continue to the end
faithful in my love.
I am the rewarder of all the good, and keenly test
all the devout.
Write my words in thy heart, and ponder them
diligently; for they will be very necessary in the
time of temptation.
Iff
What thou understandest not when thou readest,
that thou shalt know in the day of visitation.
In two ways I am wont to visit my elecfl, namely,
by trials and by consolation.
And day by day I read them two lessons ; one by
rebuking their vices, the other by exhorting them to
the increase of virtues.
He who has my words and slights them, has that
which shall judge him at the last day.
A PRAYER TO IMPLORE THE GRACE
OF DEVOTION.
Lord my God, thou art all my good; and who
am I, that I should presume to speak to thee ?
1 am thy least, thy poorest servant, and a wretched
tittle worm, poorer far and more contemptible than
I know or dare express.
Yet remember, O Lord, that I am nothing, I have
nothing, and can do nothing.
Thou alone art good, just, and holy ; thou canst do
all things; thou givest all things; thou fillest all
things, leaving only the sinner empty.
Remember thy mercies and fill my heart with thy
grace, thou who wiliest not that thy works should be
in vain.
How can I bear myself in this wretched life, unless
thou givest me strength by thy mercy and grace ?
Turn not thy face from me, delay not thy visita-
tion, withdraw not thy comfort ; lest my soul become
as earth without water unto thee.
O Lord, teach me to do thy will, teach me to walk
worthily and humbly before thee ; for thou art my
wisdom, who knowest me in truth, and who knewest
me before the world was made, and before I was
born in the world.
117
CHAPTER IV.
THAT WE OUGHT TO WALK IN TRUTI
AND HUMILITY BEFORE GOD.
JON, walk before me in truth, and
always seek me in the singleness of
thy heart.
He who walks before me in truth
shall be secured from evil assaults,
and truth shall make him free from
deceivers and from the malice of the wicked.
If truth shall make thee free, thou shalt indeed be
free, and wilt not heed the vain words of men.
Lord, this is true ; as thou sayest, so I pray, let it
be done with me. Let thy truth teach me, let it be
my guard, and keep me till I come to my blessed end.
Let it set me free from every evil affecftion and
from all inordinate love, and I shall walk with thee
in great freedom of heart.
I will teach thee, saith the Truth, what things are
right and pleasing in my sight.
Think on thy sins with great displeasure and grief;
and never esteem thyself to be anything because of
thy good works.
Thou art indeed a sinner, subject to and entangled
with many passions.
118
Of thyself thou always tendest to nothing, thou
soon fallest, art soon overcome, soon disturbed, soon
utterly unnerved.
Thou hast not anything in which thou canst glory,
but many things for which thou oughtest to hold
thyself of small repute ; for thou art much weaker
than thou art able to comprehend.
Let nothing, then, of all thou doest seem much to
thee.
Let nothing appear great, nothing precious or
admirable, nothing worthy of esteem, nothing high,
nothing truly praiseworthy or desirable, but what is
eternal.
Let the eternal Truth please thee above all things,
let thine own utter vileness ever displease thee.
Fear nothing so much, blame and shun nothing so
much, as thy vices and sins, which ought to displease
thee more than any loss of goods.
Some men walk not sincerely before me; but,
induced by a certain curiosity and pride, desire to
know my secret things and to understand the high
things of God, neglecting themselves and their own
salvation.
These often fall into great temptations and sins
through their pride and curiosity, since I resist
them.
Fear the judgments of God, tremble before the
anger of the Almighty; presume not, however, to
inquire closely into the works of the Most High, but
search into thine own iniquities, in how many things
thou hast offended, and how much good thou hast
neglecfted.
Some carry their devotion in their books only,
119
some in pictures, and some in outward signs and
figures.
Some have me on their lips, but little in their
heart.
There are others who, enlightened in their under-
standing and purified in their affection, always pant
after things eternal, hear of earthly things with
relucflance, and grieve to be subject to the necessities
of nature ; and these feel what the spirit of truth
speaks in them.
For it teaches them to despise the things of the
earth and to love heavenly things ; to disregard
the world, and all the day and night to long for
heaven.
120
CHAPTER V.
DF THE WONDERFUL EFFECT OF DIVINE
LOVE,
BLESS thee, heavenly Father, Father
of my Lord Jesus Christ, because thou
hast vouchsafed to be mindful of so
poor a wretch as I.
O Father of mercies and God of all
comfort, I give thanks to thee, who
irt sometimes pleased to refresh with thy consolation
ne who am unworthy of any consolation.
I bless thee and glorify thee evermore, together
with thy only-begotten Son and the Holy Ghost, the
Comforter, to all eternity.
Come then, Lord God, holy one that lovest me !
: or when thou shalt come into my heart, all that is
within me will leap with joy.
Thou art my glory and the rejoicing of my heart.
Thou art my hope and my refuge in the day of my
:ribulation.
But, because I am as yet weak in love and im-
DerfecSl in virtue, therefore do I stand in need of
Deing strengthened and comforted by thee. Where-
bre visit me again and again ; and instruct me by all
loly discipline.
Free me from evil passions and heal my heart of
ill inordinate affections ; that being inwardly healed
121
and thoroughly cleansed, I may become fit to love,
strong to suffer, constant to persevere.
Love is a great thing, a great good indeed, which
alone makes light all that is burdensome, and bears
with even mind all that is uneven.
For it carries a burthen without being burthened ;
and it makes all that which is bitter sweet and
savoury.
The love of Jesus is noble, and spurs us on to do
great things, and excites us to desire always things
more perfect.
Love desires to have its abode above, and not to
be kept back by things below.
Love desires to be at liberty and estranged from
all worldly affection, lest its inner view be hindered,
lest it suffer itself to be entangled through some
temporal interest, or give way through mishap.
Nothing is sweeter than love; nothing stronger,
nothing higher, nothing broader, nothing more
pleasant, nothing fuller or better in heaven and in
earth ; for lave is born of God, and can rest only in
God above all things created.
The lover flies, runs, and rejoices ; he is free and
not held.
He gives all for all and has all in all, because he
rests in one supreme above all, from whom all good
flows and proceeds.
He looks not at the gifts, but turns himself above
all goods to the giver.
Love often knows no measure, but warmly glows
above all measure.
Love feels no burthen, regards not labours, would
122
willingly do more than it is able, pleads not im-
possibility, because it feels sure that it can and may
do all things.
It is able, therefore, to do all things ; and it makes
good many deficiencies, and frees many things for
being carried out, where he who loves not faints and
lies down.
Love watches, and sleeping slumbers not ; weary,
is not tired; straitened, is not constrained; frightened,
is not disturbed ; but, like a living flame and a burn-
ing torch, it bursts forth upwards and safely over-
passes all.
Whosoever loves knows the cry of this voice.
A loud cry in the ears of God is that ardent affec-
tion of the soul which says : My God, my love, thou
art all mine and I am all thine.
Enlarge me in thy love, that I may learn to taste
with the inner mouth of the heart how sweet it is to
love, and to be dissolved and swim in a sea of love.
Let me be possessed by love, going above myself
through excess of fervour and awe.
Let me sing the song of love, let me follow thee,
my beloved, on high, let my soul lose herself in thy
praises, exulting in love.
Let me love thee more than myself, and myself
only for thee, and all in thee who truly love thee, as
the law of love which shines forth from thee com-
mands.
Love is swift, sincere, pious, pleasant, and de-
lightful ; strong, patient, faithful, prudent, long-suf-
fering, manly, and never seeking itself; for where a
man seeks himself, there he falls from love.
Love is circumspect, humble, and upright ; not
123
soft, not light, not intent upon vain things ; sober,
chaste, steadfast, quiet, and guarded in all its senses.
Love is submissive and obedient to superiors;
mean and contemptible in its own eyes; devout and
ever giving thanks to God, always trusting and
hoping in him, even when it tastes not the relish
of God's sweetness; for there is no living in love
without pain.
Whosoever is not ready to suffer all things, and
to stand resigned to the will of the beloved, is not
worthy to be called a lover.
He who loves must willingly embrace all that is
hard and bitter, for the sake of the beloved, and must
never suffer himself to be turned away from him by
adverse hap.
124
CHAPTER VI.
OF THE PROOF OF A TRUE LOVER.
(ON, thou art not as yet a valiant and
prudent lover.
Why, Lord ?
Because on a little opposition thou
fallest off from what thou hast begun,
and thou too greedily seekest after
consolation.
A valiant lover stands his ground in temptations,
and yields not to the crafty persuasions of the
enemy.
As I please him in prosperity, so I displease him
not in adversity.
A prudent lover considers not so much the gift of
the lover as the love of the giver.
He looks more at the good-will than the value, and
prizes his beloved above all his gifts.
A generous lover rests not in the gift, but in me
above every gift.
All is not therefore lost, if sometimes thou hast
not that sense of devotion towards me or my saints
which thou wouldest wish to have.
That good and sweet affecSHon, of which thou
sometimes hast a sense, is the effedl of present grace,
and as it were a foretaste of the heavenly country.
125
But thou must not lean too much upon it, because
it comes and goes.
But to fight against the evil motions of the mind
as they arise, and to despise the suggestion of the
devil, is a sign of virtue and of great merit.
Let not therefore strange fancies trouble thee, on
whatever subject they may thrust themselves upon
thee.
Keep thy resolution firm, and thy intention upright
towards God.
Neither is it an illusion, that thou art sometimes
rapt into an ecstasy and presently returnest to the
accustomed frivolities of thy heart.
For these thou dost unwillingly suffer rather than
do ; and as long as they displease thee, and thou
resistest them, it is merit and not loss.
Know that the old enemy strives by all means to
hinder thy desire after good, and to divert thee from
every devout exercise ; to wit, from the veneration
of the saints, from the pious meditation of my passion,
from the profitable remembrance of thy sins, from
keeping a guard upon thine own heart, and from a
firm purpose of advancing in virtue.
He suggests many evil thoughts, that he may
weary and frighten thee ; that he may withdraw thee
from prayer and from holy reading.
He cannot abide humble confession ; and, if he
could, he would cause thee to cease from com-
munion.
Believe him not, take no heed of him even though
he again and again spread for thee the snares of his
deceit.
Charge him with it when he suggests wicked and
unclean things, and say to him :
126
Begone, unclean spirit ; be ashamed, miserable
wretch ; foul indeed art thou to suggest such things
as these to my hearing.
Depart from me, thou wicked tempter ; thou shalt
have no part in me ; but Jesus will be with me as a
valiant warrior, and thou shalt stand confounded.
I had rather die and undergo all torment than
consent to thee.
Hold thy peace and be silent, I will hear thee no
longer, although thou mayest try to trouble me yet
more.
The Lord is my light and my salvation ; whom
shall I fear ?
Though an host of men should stand together
against me, my heart shall not fear. The Lord is
my helper and my redeemer.
Fight like a good soldier ; and if sometimes thou
fallest through frailty, rise up again with greater
strength than before, trusting in my fuller grace ;
and guard thee much beforehand against vain com-
placency and pride.
Through this many are led into error, and some-
times fall into blindness well-nigh incurable.
Let this fall of the proud, who foolishly rely on
their own strength, serve thee as a warning and keep
thee always humble.
127
CHAPTER VII.
OF CONCEALING GRACE IN THE KEEPIN
OF HUMILITY.
'
(ON, it is more profitable for thee and
safer to hide the grace of devotion,
and not to be elevated with it, nor
to speak much of it, nor to consider
it much ; but rather to despise thy-
self the more, and to be afraid of it
as being given to one unworthy.
Thou must not cling too closely to this affection,
which may be quickly changed into the contrary.
When thou hast grace, think with thyself how
miserable and poor thou art wont to be without
grace.
Nor does advancement in the spiritual life consist
so much in having the grace of consolation, as in
bearing the withdrawal of it with humility, resigna-
tion, and patience ; so as not to grow remiss in the
earnestness of thy prayer at that time, nor suffer
thine other wonted works to slip altogether away. *
But that thou willingly do what lies in thee ac-
cording to the best of thy ability and understanding,
and take care not to neglect thyself wholly through
the dryness or anxiety of mind which thou feelest.
For there are many who, when things succeed not
well with them, presently grow impatient or slothful.
128
For the way of man is not always in his own
power ; but it belongs to God to give and to comfort
when he wills, and as much as he wills, and whom
he wills, as it shall please him and no more.
Some, wanting in caution, have ruined themselves
by reason of the grace of devotion ; because they
were desirous of doing more than they could, not
weighing well the measure of their own littleness,
but following rather the inclinations of the heart
than the dicftates of reason.
And because they presumptuously undertook
greater things than were pleasing to God, therefore
they quickly lost grace.
They became needy, and were left wretched, who
had built themselves a nest in heaven, to the end
that, being thus humbled and impoverished, they
might learn not to soar on their own wings, but to
cherish hope under mine.
Those, who are as yet new and inexperienced in
the way of the Lord, may be easily deceived and
brought to ruin if they rule not themselves by the
counsel of the discreet.
But if they will rather follow their own judgment
than believe others who have experience, their end
will be full of peril, that is if they still refuse to be
withdrawn from their own conceits.
They who are wise in their own eyes seldom
humbly suffer themselves to be ruled by others.
It is better to have little knowledge with humility
and small understanding, than greater treasures of
learning with a vain self-conceit.
It is better for thee to have little than much, which
may puff thee up with pride.
129 K
He is not so discreet as he ought to be who gives
himself up wholly to gladness, forgetting his former
poverty, and the chaste fear of God which fears to
lose the grace which is offered.
Nor has his wisdom enough of valour, who in a
time of adversity and any distress bears himself with
too much despair, and thinks and feels of me ;wit
less confidence than he ought.
He who would fain be too secure in time of peac
will often be found too much dejected and timid ir
time of war.
If thou couldest always remain humble and litt
in thine own eyes, and keep thy spirit in due order
and subjection, thou wouldest not fall so easily into
danger and stumbling.
It is a good counsel, that, when thou hast received
the spirit of fervour, thou shouldest meditate how it
will be with thee when that light shall leave thee.
When this shall happen, remember that the light
may return again which, for thy warning and my
glory, I have withdrawn for a time.
Such a trial is oftentimes more profitable than if
thou wert always to have prosperity according to thy
will.
For the merits of a man are not to be estimated by
his having many visions or consolations, nor by his
being skilled in Scripture, nor by his being set in a
higher place ; but by his being grounded in true
humility and full of divine charity, by his always
seeking purely and entirely the honour of God, by
his esteeming himself as nothing, and sincerely
despising himself, and being better pleased to be
despised and humiliated by others than to be
honoured by them.
130
I
CHAPTER VIII.
OF THE LOWLY ESTEEM OF SELF IN THE
SIGHT OF GOD.
WILL speak to my Lord, though I
am but dust and ashes.
If I think anything better of my-
self, behold, thou standest against
me, and my sins bear true witness,
and I cannot gainsay it.
But if I humble myself and bring myself to nothing,
and give up all manner of esteem of myself, and
account myself to be, as I am, mere dust, thy grace
will be gentle to me, and thy light will draw nigh to
my heart ; and all self-esteem, how small soever,
will be sunk in the depth of my own nothingness,
and will there lose itself for ever.
There thou showest me to myself, what I am,
what I have been, and what I have become; for I
am nothing, and I knew it not.
If I am left to myself, behold, I am nothing and all
weakness ; but if thou shouldest suddenly look upon
me, I presently become strong and am filled with a
new joy.
And it is very wonderful that I am so quickly
raised up, and so graciously embraced by thee, I, who
by my own weight am always sinking to the bottom.
It is thy love that effecfts this, freely preventing me
and assisting me in so many necessities ; preserving
me also from grievous dangers, and as I may truly
say, delivering me from innumerable evils.
For by an evil loving of myself, I lost myself; and
by seeking thee alone and purely loving thee, I found
both myself and thee ; and by this love I have more
profoundly brought myself unto nothing.
Because thou, O most sweet, dealest with me
above all desert, and above all that I dare hope or
ask for.
Blessed be thou, my God ; for though I am un-
worthy of all good, yet thy generosity and infinite
goodness never cease to do good even to those who
are ungrateful and who are turned away from thee.
Turn us unto thee, that we may be thankful,
humble, and devout ; for thou art our salvation, our
courage and our strength.
132
CHAPTER IX.
THAT ALL THINGS ARE TO BE REFERRED
TO GOD AS TO THE FURTHEST END.
(ON, I must be thy highest and thy
last end, if thou desirest to be truly
happy.
By this intention shall thy affec-
tion be purified, which too often is
wrongly bent down upon thyself and
things created.
For if in anything thou seekest thyself, thou pre-
sently witherest away within thyself and growest dry.
Refer therefore all things to me as their first be-
ginning, for it is I that have given all.
Consider everything as flowing from the highest
good ; and therefore they must all be referred to me
as to their source.
Out of me both little and great, rich and poor, draw
living water as out of a living fountain ; and they
who freely and willingly serve me, shall receive
grace for grace.
But he who would glory in anything else besides
me, or delight in any good of his own choosing, shall
not be established in true joy nor enlarged in his
heart, but shall be in manifold ways entangled and
brought to straits.
133
Therefore thou must not ascribe anything good
to thyself, nor attribute virtue to any man ; but give
all to God, without whom man has nothing.
I have given all ; I will have all returned to me
again ; and I very stridtly require thanks for all that
I give.
This is that truth, by which all vain glory is put to
flight.
And if heavenly grace and true love enter, there
will be no envy nor narrowness of heart, nor will
self-love keep its hold.
For divine love overcomes all things, and expands
all the powers of the soul.
If thou art truly wise, thou wilt rejoice in me
alone, thou wilt hope in me alone ; for none is good
but God only, who is to be praised above all and to
be blessed in all things.
134
CHAPTER X.
THAT IT IS SWEET TO SERVE GOD,
DESPISING THE WORLD.
OW will I speak again, O Lord, and
will not keep silence ; I will say in
the hearing of my God, my Lord and
my King who is on high :
Oh, how great is the multitude of
thy sweetness, O Lord, which thou
hast laid up for them that fear thee !
But what art thou to those who love thee ? what
to those who serve thee with their whole heart ?
Unspeakable indeed is the sweetness of that vision
of thee which thou bestowest on those who love thee.
In this hast thou signally shown me the sweetness
of thy love, that when I was not thou didst make
me ; and when I was wandering far from thee thou
didst bring me back to serve thee, and didst bid me
love thee.
O fount of ever-flowing love, what shall I say of
thee?
How can I forget thee, who hast deigned to think
of me, even after I had wasted away and was lost ?
Thou hast shown mercy beyond all hope to thy
servant, and beyond all my desert bestowed thy
grace and friendship on me.
What return shall I make to thee for this grace ?
135
for it is not granted to all to forsake all things, to
renounce the world and take on them the monastic
life.
Can it be much to serve thee, whom every creature
is bound to serve ?
It ought not to seem much to me to serve thee;
but this rather is to me great and wonderful, that
thou dost deign to receive into thy service one so
poor and unworthy, and to make him one of th}
chosen servants.
Behold, all things are thine ; all I have, and all
wherewith I serve thee.
And yet, contrariwise, thou servest me rather than
I thee.
Lo, heaven and earth, which thou hast created for
the service of man, are at thy call, and day by
do whatever thou hast commanded them.
And this is yet but little, for thou hast also appointee
the angels for the service of man.
Yet more than all this thou thyself hast vouch-
safed to serve man, and hast promised that thoi
wilt give him thyself.
What shall I give thee for so many thousand
favours ? Would that I could serve thee all the
days of my life !
Would that I were able, if it were but for one day,
to serve thee worthily !
Verily thou art worthy of all service, of all honour
and eternal praise.
Verily thou art my Lord, and I am thy poor
servant, who am bound with all my strength tc
serve thee and ought never to find thy praises
wearisome.
This is my will, this is my desire ; and whatever
is wanting to me do thou vouchsafe to supply.
136
It is a great honour, a great glory to serve thee,
and to despise all things for thee.
For they who willingly subject themselves to thy
most holy service will have great grace.
They will find the most sweet comfort of the Holy
Spirit, who for the love of thee have cast away all
carnal delights.
They will gain great freedom of mind, who for thy
name's sake enter upon the narrow way and lay
aside all worldly care.
O pleasant and delightful service of God, by which
a man is made truly free and holy.
O sacred state of religious bondage, which makes
men equal to angels, to be reconciled with God,
terrible to the devils, and a praise to all the faithful.
O service, worthy to be embraced and ever to be
chosen, which earns for us the supreme good, and
procures a joy that will abide without end.
137
CHAPTER XL
THAT THE DESIRES OF THE HEART A
TO BE EXAMINED AND MODERATED.
ON, thou hast many things still to
learn, which thou hast not yet well
learnt.
What are these things, Lord,?
That thou shouldest conform thy desire in all
things to my good pleasure ; and that thou be not a
lover of thyself, but earnestly zealous that my will
may be done.
Desires often inflame thee and violently hurry thee
on ; but ponder well whether it be for my honour or
thine own interest that thou art rather moved.
If I am thy motive, thou wilt be well contented
with whatsoever I shall ordain ; but if there lurk in
thee anything of self-seeking, behold it is this that
hinders thee and weighs thee down.
Take heed, then, thou lean not too much on any
desire thou hast conceived beforehand, without
consulting me ; lest perhaps thou afterwards repent,
or be displeased with that which before pleased
thee, and which thou didst zealously desire as the
best.
For as not every inclination, which appears good,
138
is presently to be followed; so neither is every
feeling of repugnance at first sight to be rejected.
Even in good desires and inclinations it is well for
thee to check thyself at times ; lest by too much
eagerness thou run into distradlion of mind, lest thou
create scandal to others by thy lack of discipline, or
lest by the opposition of others thou be suddenly
disturbed and fall.
Sometimes it behoves thee to use violence, and
manfully resist the sensitive appetite, nor to regard
what the flesh likes and what it dislikes ; but rather
to make it thy care that, even though unwilling, it
may become subject to the spirit.
And so long must it be chastised and kept under
servitude, until it readily obey in all things, and
learn to be content with a little, to be pleased with
what is simple, and not to murmur at any incon-
venience.
139
CHAPTER XII.
OF LEARNING PATIENCE AND OF
WRESTLING AGAINST CARNAL DESIRES.
I LORD GOD, patience, as I see, is very
necessary for me ; for this life is ex-
posed to many contradictions.
For whatever plan I shall have
formed for my peace, my life cannot
be without war and sorrow.
So is it, my son ; yet I would not have thee seek
for such a peace as is without temptations, or to
meet with no contradictions ; but even then to think
that thou hast found peace, when thou shalt be exer-
cised with divers tribulations and tried in many
adversities.
If thou shalt say that thou canst not suffer much,
how, then, wilt thou endure the fire of purgatory ?
Of two evils we ought always to choose the lesser.
That thou mayest therefore escape eternal punish-
ments to come, try to endure present evils with
patience for the sake of God.
Dost thou think the men of this world suffer little
or nothing? Thou wilt not find it so, though thou
shouldest seek out the most pampered.
But, thou sayest, they have many delights and
follow their own wills, and therefore make small
account of their tribulations.
140
Be it so, that they have all they desire ; how long
dost thou think that this will last ?
Behold, they who abound in this world shall vanish
away as smoke, and there shall be no remembrance
of past joys.
Nay, even whilst they are living, they rest
not in them without bitterness, irksomeness and
fear.
For the same thing in which they conceive delight,
often brings upon them in return a punishment of
sorrow.
It is but just that they who inordinately seek and
follow after pleasures, should not satisfy them to the
full without confusion and bitterness.
Oh, how short, how deceitful, how inordinate and
base are all these pleasures !
Yet through sottishness and blindness men under-
stand this not ; but, like dumb beasts, for a small
pleasure in this corruptible life they run upon the
death of the soul.
Thou, therefore, my son, go not after thy lusts,
and turn away from thine own will.
Delight in the Lord, and he will give thee thy
heart's desire.
For if thou wishest to have true delights and to
receive more abundant consolation from me, behold,
in the contempt of all worldly things and in the
cutting off of all low pleasures shalt thou be blessed,
and abundant consolation be restored to thee.
And the more thou withdrawest thyself from all
solace in things created, the sweeter and the stronger
consolations wilt thou find in me.
But at first thou shalt not attain to these without
some sorrow and labour of conflict.
141
Inbred habit will stand in the way, but by a better
habit it shall be overcome.
The flesh will murmur, but by the fervour of the
spirit it shall be reined in.
The old serpent will tempt thee and harass thee,
but by prayer he shall be put to flight; moreover,
by useful labour a main approach of his will be
blocked up.
142
CHAPTER XIII.
OF THE SUBMISSION OF ONE UNDER
OBEDIENCE AFTER THE EXAMPLE OF
JESUS CHRIST.
JON, he who strives to withdraw him-
self from obedience, withdraws him-
self from grace ; and he who seeks his
own, loses those things which are in
common.
If a man does not freely and will-
ingly submit himself to his superior, it is a sign that
his flesh is not as yet perfectly obedient to him, but
that it oftentimes rebels and murmurs.
Learn then to submit thyself readily to thy superior,
if thou choosest to subdue thine own flesh.
For the enemy without is sooner overcome if the
inner man be not laid waste.
There is not a more troublesome or worse enemy
to the soul than thou art to thyself, when not at
peace with the spirit.
Thou must in good earnest take to thee a true
contempt of thyself if thou wishest to prevail over
flesh and blood.
Because thou hast as yet too inordinate a love for
thyself, therefore art thou afraid to resign thyself
wholly to the will of others.
But what great matter is it, if thou, who art dust
and nothing, submit thyself to man for the sake of
God, when I, the Almighty and the Most High, who
created all things out of nothing, for thy sake humbly
subjected myself to man ?
I became the most humble and the lowest of all
that thou mightest overcome thy pride by my
humility.
Learn to obey, O dust ; learn to humble thyself, O
earth and clay, and to bow thyself down beneath the
feet of all.
Learn to break thine own will, and to yield thyself
up to all subjection.
Be zealous against thyself; suffer not swelling
pride to live in thee, but show thyself so submissive
and so little that all may trample on thee and tread
thee under their feet as the mire of the streets.
What hast thou, vain man, to complain of?
What answer canst thou make, O vile sinner, to
those that reproach thee, thou who hast so often
offended God, and many times deserved hell ?
But mine eye has spared thee, because thy soul
was precious in my sight ; that thou mightest know
my love and live on ever grateful for my favours,
and that thou mightest give thyself continually to
true subjection and humility, and bear with patience
that all despise thee.
144
CHAPTER XIV.
OF CONSIDERING THE SECRET JUDGMENTS
OF GOD, LEST WE BE PUFFED UP WITH
OUR OWN GOOD WORKS.
HOU thunderest forth over my head
thy judgments, O Lord, and thou
shakest all my bones with fear and
trembling, and my soul is terrified
exceedingly.
I stand amazed and consider: for
the heavens are not pure in thy sight.
If in the angels thou hast found sin and hast not
spared them, what will become of me ?
Stars have fallen from heaven ; and I, who am but
dust, how can I presume ?
They whose works seemed worthy to be praised,
have fallen to the very lowest ; and those who were
wont to feed upon the bread of angels, I have seen
delighted with the husks of swine.
There is, then, no sanctity, if thou, O Lord, with-
draw thy hand.
No wisdom profits if thou cease to govern.
I No strength avails if thou cease to uphold.
No chastity is secure if thou protect it not.
No guard that we can keep upon ourselves will
ofit us, if thy sacred watch be not over us.
For if thou leave us, we sink and perish ; but if
thou visit us we are raised up and live.
145 L
For we are unstable indeed, but by thee we are
strengthened ; we are lukewarm, but by thee we are
set on fire.
Oh, how humbly and lowly ought I to think of
myself! How little ought I to esteem whatever
good I may seem to have !
Oh, how low ought I to cast myself down under
thine unfathomable judgments, O Lord, where I
find myself to be nothing else but nothing, yea,
nothing !
O weight immense; O sea impassable, where I
find nothing about myself but that I am wholly
nothing !
Where, then, can boasting find a lurking place ?
where confidence in fancied virtue ?
All vain glorying is swallowed up in the depth of
thy judgments above me.
What is all flesh in thy sight ?
Shall the clay glory against him who formed it ?
How can he be elated with vain talk whose heart
in truth is subjected to God ?
All the world will not move him to pride whom
truth has subjected to itself.
Neither will he, who has made his whole hope
strong in God, be moved with the tongues of all that
praise him.
For, behold, all they also who speak are naught ;
for they shall pass away with the sound of their
words ; but the truth of the Lord remaineth for
ever.
146
CHAPTER XV.
WHAT POSITION WE ARE TO TAKE, AND
WHAT WE ARE TO SAY WHEN WE DE-
SIRE ANY THING.
JON, in every thing say thus: Lord,
if it be pleasing to thee, so let this be
done.
Lord, if it be to thine honour, let
this be done in thy name.
Lord, if thou seest that this is ex-
pedient for me, and approvest it as profitable, then
give me to use it to thine honour.
But if thou knowest that it will be hurtful to me,
and not expedient for the salvation of my soul, take
away from me such a desire.
For not every desire is from the Holy Ghost, even
though it seem to a man right and good.
It is hard to judge truly whether it be a good or
an evil spirit which urges thee on to desire this or
that, or whether thou art not moved by thine own
spirit.
Many have been deceived in the end who at first
seemed to be led by a good spirit.
Whatsoever therefore presents itself to thy mind
as to be desired, see that it be always with the fear
of God and humility of heart that thou desire or ask
for it.
And above all thou oughtest, with a resignation of
thyself, to commit all to me, and to say :
Lord, thou knowest in what way it is best ; let this
or that be done as thou wilt.
Give what thou wilt, and as much as thou wilt,
and when thou wilt.
Do with me as thou knowest, and as best pleases
thee, and is most for thine honour.
Put me where thou wilt, and do with me in all
things according to thy will.
I am in thy hand; twist me about and turn me
back again.
Lo, I am thy servant, prepared for all things ; for
I do not desire to live to myself, but to thee ; O that
it were worthily and perfectly.
A PRAYER FOR FULFILLING THE GOOD
PLEASURE OF GOD.
Grant me thy grace, most gentle Jesus, that it may
be with me, and work with me, and continue with
me to the end.
Grant me always to will and desire that which is
the more acceptable, and the more perfectly pleasing
to thee.
Let thy will be mine, and let my will always
follow thine and perfectly accord with it.
Let me always will or not will the same with
thee ; and let me be unable to will or not will other-
wise than as thou wiliest or wiliest not.
Grant that I may die to all things which are in
the world ; and that for thy sake I may love to be
despised and to be unknown in this world.
Grant that I may rest in thee above all things
desired, and givq my heart peace in thee.
148
Thou art the true peace of the heart, thou its only
rest ; out of thee all things are hard and unrestful.
In this peace, and for this very end, that is in thee,
the one sovereign eternal good, I will lay me down
and take my rest. Amen.
149
CHAPTER XVI.
THAT TRUE COMFORT IS TO BE SOUGHT
IN GOD ALONE.
HATSOEVER I can desire or ima-
gine for my solace, I look not for
here, but hereafter.
For if I alone should have all the
comforts of this world and could
enjoy all its delights, it is certain
they could not last long.
Wherefore thou canst not, O my soul, be fully
comforted nor have perfect refreshment save in God,
the comforter of the poor and the upraiser of the
humble.
Wait a little while, O my soul, wait for the divine
promise, and thou wilt have in heaven plenteousness
of all that is good.
If thou desirest too inordinately these present
things, thou wilt lose those which are eternal and
heavenly.
Let temporal things serve thy use, but let the
eternal be still thy desire.
Thou canst not be fully satisfied with any temporal
good, because thou wast not created for the enjoy-
ment of such things.
Although thou shouldest have all created goods,
150
yet this could not make thee happy and blessed ; but
in God, who created all things, all thy blessedness
and thy happiness consist.
Not such as is seen or praised by the foolish lovers
of this world ; but such as good and faithful followers
of Christ look for, and of which they who are spiritual
and clean of heart, whose conversation is in heaven,
have sometimes a foretaste.
All human solace is vain and shortlived.
Blessed and true is that solace which is inwardly
received from the truth.
A devout man bears about with him everywhere
Jesus his comforter; and says to him, Be with me,
Lord Jesus, in every place and time.
Let this be my consolation, to be willing to do
without any human solace.
And if thy consolation be withdrawn, let thy will
and thy just trial be to me as the greatest solace.
For thou wilt not be angry always ; neither wilt
thou threaten for ever.
CHAPTER XVII.
THAT WE OUGHT TO PLACE ALL OUR
CARE UPON GOD.
..
ON, suffer me to do with thee what
will ; I know what is meet for thee.
Thou thinkest as man ; thou judg-
est in many things as human affec-
tion suggests.
Lord, what thor sayest is true ; thy care for me is
greater than all the care I can take of myself.
For he stands at too great a hazard who casts not
his whole care on thee.
Lord, provided that my will remain right and firm
towards thee, do with me whatsoever it shall please
thee.
For whatever thou shalt do by me, cannot be
other than good.
If thou wilt have me to be in darkness, be thou
blessed ; and if thou wilt have me to be in light,
blessed be thou again : if thou vouchsafest to com-
fort me, be thou blessed ; and if it be thy will that I
should be afflicted, be thou always equally blessed.
i
Son, thus must thou stand if thou desirest to walk
with me.
Thou must be as ready to suffer as to rejoice, thou
must be as willing to be poor and needy as to be full
and rich.
Lord, I will suffer willingly for thee whatsoever
thou art pleased should befall me.
I am willing to receive with indifference from thy
hand good and evil, sweet and bitter, joy and sorrow ;
and to give thee thanks for all that happens to me.
Keep me from all sin, and I will fear neither death
nor hell.
So only thou cast me not off for ever, nor blot me
out of the book of life ; no tribulation that befalls
me will hurt me.
153
CHAPTER XVIII.
THAT TEMPORAL MISERIES ARE TO BE
BORNE WITH PATIENCE, AFTER THE
EXAMPLE OF CHRIST.
JON, I came down from heaven for
thy salvation ; I took upon me thy
miseries, not of necessity, but moved
thereto by charity, that thou might-
est learn patience and mightest bear
without repining the miseries of this
life.
For from the hour of my birth till my death on the
cross never was I without endurance of suffering.
Great was the want of temporal things that I
endured, many the complaints that I often heard
against me ; I meekly bore confusion and reproaches ;
for my benefits I received ingratitude, for my
miracles blasphemies, for my do<5lrine rebukes.
Lord, because thou wast patient in thy lifetime,
in this chiefly fulfilling the commandment of thy
Father, it is fitting that I, a pitiful sinner, should
according to thy will take all with patience, and
should, as long as thou pleasest, support the burthen
of this corruptible life in order to my salvation.
For though this present life is felt to be burthen -
some, yet it is now become through thy grace ex-
154
ceeding meritorious, and by thy example and the
footsteps of thy saints more supportable to the weak,
and more bright.
It is also much more full of consolation than it
was formerly under the old law, while the gate of
heaven remained shut and the way also to heaven
seemed more obscure; when so few cared to seek
the kingdom of heaven.
And not even they who were then just and of the
saved, could enter into thy heavenly kingdom before
thy passion and the debt of thy sacred death.
Oh, how great thanks am I bound to return to
thee for having vouchsafed to show to me and all the
faithful the right and good way to thine everlasting
kingdom !
For thy life is our life ; and by holy patience we
walk on to thee, who art our crown.
If thou hadst not gone before and taught us, who
would care to follow ?
Alas, how many would have stayed afar off and a
great way behind if they had not had before their
eyes thine excelling example !
Behold, we are still lukewarm, though we have
heard of thy so many miracles and teachings ; what
should we be if we had not so great light whereby to
follow thee ?
155
CHAPTER XIX.
OF SUPPORTING INJURIES, AND WHO IS
PROVED TO BE TRULY PATIENT.
HAT is that thou sayest, my son?
Cease to complain, considering my
passion and that of other saints.
Thou hast not yet resisted unto
blood.
What thou sufferest is but little in
comparison of those who have suffered so much,
who have been so strongly tempted, so grievously
afflidled, in so manifold ways tried and exercised.
Thou must, then, call to mind the heavier suffer-
ings of others, that thou mayest the more easily bear
the very little things thou sufferest.
And if to thee they seem not very little, take heed
lest this also proceed from thine impatience.
But whether they be little or great, strive to bear
them all with patience.
The better thou disposest thyself for suffering, the
more wisely dost thou ac5l and the more fully dost
thou merit ; and thou wilt bear it more lightly when
thy mind is well prepared for it and thou art accus-
tomed to it.
And say not, I cannot bear these things from such
a man, nor are things of this kind to be endured by
156
me, for he has done me a great injury, and he up-
braids me with things I never thought of; but I will
gladly suffer from another, and as far as I shall judge
fitting for me to suffer.
Such a thought is foolish, for it considers not the
virtue of patience nor by whom it shall be crowned,
but rather broods over the persons, and the offences
given to self.
He who will suffer no more than seems him good,
and from whom he pleases, is not a truly patient
man.
The truly patient man considers not by what man
he is tried, whether by his superior, by an equal, or
by an inferior, whether by a good and holy man, or
by one that is perverse and unworthy.
But how much soever and how often soever any
adversity happen to him from any thing created, he
takes it all from the hand of God with joy, and es-
teems it great gain.
For nothing, how little soever, that is suffered for
the sake of God, can pass without merit in the sight
of God.
Be thou therefore girt for the fight if thou desirest
to gain the vidlory.
Without a struggle thou canst not obtain the crown
of patience.
If thou wilt not suffer, thou refusest to be crowned ;
but if thou desirest to be crowned, fight manfully,
endure patiently.
Without labour we are not on the way to rest, and
without fighting we come not to victory.
May thy grace, O Lord, make that possible to me
which seems impossible to me by nature.
Thou knowest that I can bear but little, and that
157
I am quickly cast down when a small adversity
arises.
Let any exercise of tribulation become an object
of love and desire to me because of thy name, for to
suffer and to be harassed for thee is very healthful to
my soul.
158
CHAPTER XX.
OF THE CONFESSION OF OUR OWN IN-
FIRMITY, AND OF THE MISERIES OF
THIS LIFE.
WILL confess against myself mine
injustice. I will confess to thee, O
Lord, my infirmity.
It is oftentimes a small thing which
casts me down and troubles me.
I make a resolution to behave my-
self valiantly ; but when a small temptation comes,
I am brought into great straits.
It is sometimes a very trifling thing whence a
grievous temptation springs up.
And when I think myself somewhat safe, while
I have no feeling, I sometimes find myself almost
overcome by the merest puff of wind.
Behold then, O Lord, my low estate and my frailty,
which are every way known to thee.
Have pity on me, and draw me out of the mire,
that I stick not fast therein, that I may not abide
utterly cast down for ever.
This it is which often beats me back and con-
founds me in thy sight, that I am so prone to fall
and have so little strength to resist my passions.
And although I do not altogether consent, yet
their pursuit of me is troublesome and grievous, and
it is a weariness to live thus daily in conflict.
159
Hence my infirmity is made known to me, because
loathsome imaginations always much more easily
rush in upon me than they depart.
Would that thou, the most mighty God of Israel,
the zealous lover of faithful souls, wouldest behold
the labour and sorrow of thy servant, and stand
by him in all things, to whatsoever he directs his
steps.
Strengthen me with heavenly fortitude, lest the
old man, the miserable flesh not fully subject to the
spirit, should prevail and get the upper hand ; against
which it will behove us to fight as long as we breathe
in this most wretched life.
Alas, what kind of life is this, where troubles and
miseries are never wanting; where all things are
full of snares and enemies ?
For when one trouble or temptation departs, an-
other comes ; yea, and while the first conflict lasts,
many others come on, and when least expected.
And how can a life be loved which has such great
bitterness, is subject to so many calamities and
miseries ?
How can it even be called life since it begets so
many deaths and plagues ?
And yet it is loved, and many seek their delight in it.
Many blame the world as being deceitful and vain ;
yet they are not willing to leave it, because the lusts
of the flesh have too much sway.
But some things draw them to love the world,
others to despise it.
The lust of the flesh, the lust of the eyes, and the
pride of life, draw to the love of the world ; but the
pains and miseries which justly follow these things,
breed a hatred and loathing of the world.
1 60
But alas, sinful pleasure prevails over the worldly
soul ; and she thinks it a delight to be under these
briars, because she has neither seen nor tasted the
sweetness of God, nor the inward pleasures of
virtue.
But they who perfectly despise the world and
make it their aim to live to God under holy discipline,
experience the divine sweetness promised to those
who truly forsake all ; and these see clearly how
grievously the world is mistaken, and in how many
ways it is deceived.
161
CHAPTER XXL
THAT WE ARE TO REST IN GOD ABOVE
ALL GOODS AND GIFTS.
BOVE all things and in all things
shalt thou, my soul, rest always in
the Lord, for he is the eternal rest of
the saints.
Grant me, most sweet and loving
Jesus, to rest in thee above all things created ; above
all health and beauty, above all glory and honour,
above all power and dignity, above all knowledge
and subtlety, above all riches and arts, above all joy
and gladness, above all fame and praise, above all
sweetness and consolation, above all hope and pro-
mise, above all merit and desire, above all gifts and
boons which thou canst give and infuse, above all
joy and jubilation which the mind can contain and
feel ; in a word, above all angels and archangels and
all the host of heaven, above all things visible and
invisible, and above all that is not thee, my God.
For thou, O Lord my God, art above all things
best ; thou alone most high, thou alone most power-
ful, thou alone most sufficient and most full, thou
alone most sweet and most comfortable.
Thou alone most fair and most loving, thou alone
most noble and most glorious above all things; in
162
whom all things are at once and perfectly good, and
ever have been, and shall be.
And therefore, whatever thou bestowest upon me
beside thyself, or whatever thou revealest or pro-
misest concerning thyself, as long as I do not see or
fully enjoy thee, is too little and fails to satisfy me.
Because indeed my heart cannot truly rest nor be
entirely contented, unless it rest in thee and rise
above all thy gifts and all things created.
O my most beloved spouse, Christ Jesus, most
pure lover, ruler of all creation ; who will give me
the wings of true liberty to fly and repose in thee ?
Oh, when shall it be fully granted me to be at leisure
and see how sweet thou art, O Lord my God ?
When shall I fully recollect myself in thee, that
through the love of thee I may not feel myself, but
thee alone, above all feeling and measure, in a manner
not known to all ?
But now I often sigh, and bear my unhappiness
with grief;
Because I meet with many evils in this vale of
miseries, which frequently disturb me, sadden me,
and bring a cloud over me ; which often hinder and
distracSl me, allure and entangle me, so that I may
not have free access to thee, nor enjoy thy sweet
embraces, so readily granted to the blessed spirits.
Let my sighing move thee and the manifold desola-
tion upon earth.
O Jesus, brightness of the eternal glory, comfort of
the pilgrim soul, with thee are my lips without a
voice, and my very silence speaks to thee.
How long delays my Lord his coming ? Let him
come to me, his poor servant, and make me glad ;
let him stretch forth his hand and deliver me, a
wretch, from all anguish.
Come, come, for without thee there will be no glad
day nor hour, for thou art my gladness, and without
thee my table is unspread.
I am miserable, and in a manner imprisoned and
laden with fetters, till thou comfort me with the
light of thy presence, and restore me to liberty and
show me a cheerful countenance.
Let others seek, instead of thee, whatever else
they please : nothing else the while pleases me, nor
shall please me, but thou, my God, my hope, my
eternal salvation.
I will not hold my peace nor cease to entreat thee
until thy grace returns and thou speakest inwardly
to me.
Behold, here am I ; behold, I come to thee, for
thou hast called me.
Thy tears and the desire of thy soul, thy humilia-
tion and contrition of heart, have made me stoop and
brought me to thee.
And I said: Lord, I have called upon thee and
have desired to enjoy thee, being ready to rejecft all
things for thee.
For thou didst first stir me up that I might seek
thee.
Be thou therefore blessed, O Lord, who hast done
this goodness to thy servant according to the multi-
tude of thy mercy.
What more has thy servant to say in thy pre-
sence, but to humble himself exceedingly before
thee, always remembering his own iniquity and
vileness ?
For there is none like unto thee amongst all things
wonderful in heaven or on earth.
164
Thy works are very good, thy judgments are true,
and by thy providence all things are ruled.
Praise therefore and glory be to thee, O Wisdom
of the Father ; let my mouth praise and bless thee,
my soul and all created things together.
165
CHAPTER XXII.
OF THE REMEMBRANCE OF THE MANIFOLD
BENEFITS OF GOD.
^PEN, O Lord, my heart in thy law,
and teach me to walk in thy com-
mandments.
Give me to understand thy will
and to commemorate with great
reverence and diligent consideration
all thy benefits, as well in general as in particular ;
that from this time forth I may be able worthily to
give thee thanks. But I know and confess that I am
not able to return due thanks, not even for the least
point.
I am less than all thy goods bestowed upon me ;
and when I consider thine excellency, my spirit fails
before the greatness of it.
All we have in soul and body, all we possess
without or within, naturally or supernaturally, are
thy benefits, and show forth thy bounty, mercy and
goodness, from whom we have received all good
things.
And though one has received more, another less,
yet all is thine, and without thee even the least
cannot be had.
166
He who has received greater things cannot glory
in his own merit, nor boast himself above others,
nor insult over the lesser; because he is indeed
greater and better who attributes less to himself, and
is more humble and devout in returning thanks.
And he who esteems himself the vilest of men
and judges himself the most unworthy, is fittest to
receive the greatest blessings.
But he who has received fewer must not be sorrow-
ful nor take it ill, nor envy him who is more en-
riched ; but must wait rather on thee, and above all
praise thy goodness, for that thou bestowest thy
gifts so plentifully, so freely and willingly, without
respecft of persons.
All things are from thee, and therefore thou art to
be praised in all.
Thou knowest what is fit to be given to every one ;
and why one has less and another more is not ours
to decide, but thine, who keepest an exadl account
of the merits of each.
Wherefore, Lord God, I take it for a great benefit
not to have much which outwardly and according to
men appears praiseworthy and glorious; so that a
man, considering his own poverty and meanness,
ought not therefore to be weighed down or to be
grieved and dejedled, but rather to receive comfort
and great joy.
Because thou, O God, hast chosen the poor and
humble, and those who are despised by this world,
for thy familiar friends and servants.
Witness thy apostles themselves, whom thou didst
make princes over all the earth.
And yet they walked in this world without rebuke,
167
so humble and simple, without any malice or guile,
that they were even glad to suffer reproaches for thy
name ; and what the world flies from they embraced
with great affecflion.
Nothing therefore should so gladden him who loves
thee and knows thy benefits, as thy will in him and
the good pleasure of thy eternal appointment ;
Wherewith he ought to be so far contented and
comforted, as to be as willing to be the least as
another would wish to be the greatest ; and to enjoy
as much peace and content in the lowest place as in
the highest ; and to be as willing to be despicable and
mean and of no name and repute, as to be preferred
in honour and greater in the world than others.
For thy will and the love of thine honour ought
to surpass all, and to comfort and please him more
than all the benefits which thou hast given or shalt
give.
168
CHAPTER XXIII. ,
OF FOUR THINGS WHICH BRING MUCH
PEACE.
ON, I will now teach thee the way of
peace and of true liberty.
Do, Lord, as thou sayest, for this
it pleases me to hear.
Make this thine aim, my son, rather
to do the will of another than thine own.
Ever choose rather to have less than more.
Always seek the lower place and to be under the
authority of all.
Always wish and pray that the will of God may be
wholly done in thee.
Behold, such a man as this enters into the region
of peace and rest.
Lord, this thy short discourse contains much per-
fection.
Small though it be in word, yet is it full in sense
and plentiful in fruit.
For if I could faithfully keep it I should not be so
easily troubled.
For as often as I feel myself disquieted and
burthened, I find that I have strayed from this
docftrine.
But do thou, who canst do all things, and always
169
lovest the progress of the soul, increase in me thy
grace, that I may accomplish these thy words and
perfect my salvation.
A PRAYER AGAINST EVIL THOUGHTS.
Lord my God, depart not far from me ; my God,
look on me f o help me ; for divers thoughts and
great fears have risen up against me, afflicting my
soul.
How shall I get over them without hurt ? How
shall I break through them ?
1 will go before thee, saith he, and will humble the
great ones of the earth.
I will open the gates of the prison and will reveal
to thee hidden things of secret places.
Do, O Lord, as thou sayest, and let all these evil
thoughts flee from before thy face.
This is my hope and my one consolation, to fly to
thee in every tribulation, to trust in thee, to call on
thee from my heart, and patiently to wait for thy
consolation.
A PRAYER FOR THE ENLIGHTENING OF
THE MIND.
Enlighten me, O good Jesus, with the brightness
of internal light, and cast out all darkness from the
dwelling of my heart.
Restrain my many wandering thoughts, and crush
the temptations which violently assault me.
Fight mightily for me and overcome these wicked
beasts, I mean these enticing lusts, that there may
be peace in thy strength, and that the abundance of
thy praise may resound in the holy court, which is a
clean conscience. .
170
Command the winds and storms ; say to the sea :
Be still ; and to the north wind : Blow thou not ;
and there shall be a great calm.
Send out thy light and thy truth that they may
shine upon the earth ; for I am as earth that is empty
and void till thou enlightenest me.
Pour forth thy grace from above ; water my heart
with the dew of heaven ; send down the waters of
devotion to wash the face of the earth, that it bring
forth good and perfect fruit.
Lift up my mind, oppressed with the load of sins,
and raise my whole desire towards heavenly things ;
that, having tasted the sweetness of the bliss above,
it may irk me to think of earthly things.
Tear me away and snatch me from all fleeting con-
solation of the creature, for no created thing can fully
still and satisfy my desire.
Join me to thyself with the inseparable bond of
love; for thou alone sufficest him who loves thee,
and without thee all things are worthless.
171
CHAPTER XXIV.
THAT WE ARE NOT TO BE CURIOUS IN IN-
QUIRING INTO THE LIVES OF OTHERS.
, be not curious, and take not on
thyself empty cares.
What is this or that to thee ?
Follow thou me.
For what is it to thee whether this
man be such or such, or that other
do or say thus and thus ?
Thou needest not to answer for others, but must
give an account for thyself; why then dost thou
entangle thyself?
Behold, I know every one, and see all things that
are done under the sun ; and I know how it is with
every one, what he thinks, what he would have, and
at what his intention aims.
All things therefore are to be committed to me ;
but keep thou thyself in good peace, and let the
busy-body be as busy as he will.
Whatsoever he shall do or say will come upon
himself, because he cannot deceive me.
Have no care for the shadow of a great name,
neither for the familiar acquaintance of many, nor
for the personal love of men.
For these things beget distractions and great
obscurity in heart.
172
Gladly would I speak to thee my word and reveal
my secret things to thee, if thou wouldest diligently
watch for my coming and open to me the door of
thy heart.
Be careful, and watch unto prayer, and humble
thyself in all things.
173
CHAPTER XXV.
IN WHAT THINGS FIRM PEACE OF HEART
AND TRUE PROGRESS CONSIST.
[ON, I have said : Peace I leave with
you, my peace I give unto you ; not
as the world giveth give I unto you.
Peace is what all desire; but not
all care for those things which make
for true peace.
My peace is with the humble and meek of heart ;
thy peace shall be in much patience.
If thou wilt hear me and follow my voice, thou
wilt enjoy much peace.
What, then, shall I do ?
In every thing attend to thyself, what thou art
doing and what thou art saying; and diredl thy
whole intention to this, that thou mayest please me
alone and neither desire nor seek any thing apart
from me.
As for the sayings or doings of others, judge no-
thing rashly, and busy not thyself with things not
committed to thy care ; and so it may come to pass
that thou be little or seldom disturbed.
But never to feel any disturbance at all, nor to
suffer any grief of heart or body, belongs not to this
present life, but is the state of everlasting rest.
174
Think not therefore that thou hast found true
peace if thou feelest no burden ; nor that then all is
well if thou hast to withstand no adversary; nor
that thou hast attained to perfection if all things are
done according to thine inclination.
Neither then think thyself any thing great nor
imagine thyself to be especially beloved if thou
experience great devotion and sweetness; for it is
not in such things that a true lover of virtue is
known, nor does the progress and perfection of man
consist in these things.
In what, then, O Lord ?
In offering thyself with thy whole heart to the
divine will ; in not seeking the things that are thine,
whether in little or great, in time or in eternity.
So that with the same equal countenance thou
mayest continue the giving of thanks both in pro-
sperity and in adversity, by weighing all things in an
equal balance.
If thou shouldest come to be so valiant and long-
suffering in hope that, when inward consolation is
withdrawn, thou canst prepare thy heart to suffer
still more ; and when thou dost not justify thyself as
if thou oughtest not to suffer such great things, but
acknowledgest my justice in all my appointments
and praisest my holy name, then it is that thou
walkest in the true and right way of peace, and
mayest hope without any doubt to see my face again
with great joy.
And if thou shouldest arrive at an entire contempt
of thyself, know that then thou shalt enjoy an abund-
ance of peace as far as is possible in this sojourn on
earth.
175
CHAPTER XXVL
OF THE SURPASSING BENEFIT OF A FREE
MIND, WHICH IS GAINED BY HUMBLE
PRAYER RATHER THAN BY READING.
^ORD, this is the work of a perfect man,
never to let the mind slacken from
attending to heavenly things, and to
pass through many cares as though
without care; not after the manner
of a sluggard, but by a certain pre-
rogative of a free mind, which does not cleave with
inordinate affection to any creature.
Preserve me, I beseech thee, O most compassionate
God, from the cares of this life, that I be not too
much entangled by them ; from the many necessities
of the body, that I may not be ensnared by pleasure ;
and from all hindrances of the soul, lest, being dis-
heartened by troubles, I be cast down.
I do not say from those things which worldly
vanity covets with eager desire, but from those
miseries, which, by the common doom of mortality,
as punishments, weigh down and keep back the soul
of thy servant, lest, when it wishes, it be able to
enter into liberty of spirit.
O my God, unspeakable sweetness, turn for me
176
into bitterness all carnal consolation which with-
draws me from the love of things eternal, and
wickedly allures me to itself by setting before me
some present delightful good.
My God, let not flesh and blood prevail against me,
let them not prevail against me ; let not the world
and its brief glory deceive me ; let not the devil and
his devices trip me up.
Give me fortitude, that I may stand ; patience, that
I may endure ; constancy, that I may persevere.
Give me, in place of all the consolations of this
world, the sweetest undlion of thy spirit ; and in-
stead of carnal love, infuse into me the love of thy
name.
Behold; eating, drinking, clothing, and other
necessaries pertaining to the support of the body,
are burthensome to a fervent spirit.
Grant me to use such comforts with moderation,
and not to be entangled with an excessive longing
for them.
It is not allowed us to cast them all away, for
nature must be supported ; but thy holy law forbids
to require superfluities, and such things as are for
mere delight; for otherwise the flesh would grow
insolent against the spirit.
Between these, I beseech thee, let thy hand govern
and direcft me, that nothing be done in excess.
177
CHAPTER XXVII.
THAT NOTHING KEEPS US BACK FROM
THE SOVEREIGN GOOD SO MUCH AS
SELF-LOVE.
JON, it behoves thee to give all for all,
and not be in any wise thine own.
Know that the love of thyself is
more hurtful to thee than any thing
of this world.
Every thing, according to the love
and inclination which thou hast to it, cleaves to thee
more or less.
If thy love be pure, simple, and well-ordered, thou
wilt be free from bondage to earthly things.
Covet not that which thou mayest not have.
Seek not to have that which may fetter thee or rob
thee of thy inward liberty.
It is wonderful that thou wilt not from the very
bottom of thy heart commit thyself to me, with all
things that thou canst desire or have.
Why art thou consumed with vain grief? Why art
thou wearied with superfluous cares ?
Be resigned to my good pleasure, and thou shalt
suffer no loss.
If thou seekest this or that, and wouldest be here
or there, for thine own advantage and thine own
178
good pleasure, thou wilt never be at rest nor free
from anxiety ; for in every thing thou wilt find some
defecfl, and in every place there will be some one
who will cross thee.
It is not therefore the obtaining or multiplying
outward things that avails thee, but rather the
despising of them, and the cutting them by the root
out of thy heart; and I would not have thee to
understand this only with regard to money and riches,
but also with regard to the quest of honour and the
desire of empty praise, all which things pass away
with the world.
The place is but small defence if the spirit of
fervour be wanting ; neither will that peace which
is sought from without stand long if the state of thy
heart wants the true foundation, that is, if thou
stand not in me ; thou mayest change, but not better
thyself.
For should occasion arise and thou allow it, thou
wilt find that which thou didst fly from, and even
more.
A PRAYER FOR CLEANSING THE HEART
AND FOR HEAVENLY WISDOM.
Strengthen me, O God, by the grace of the Holy
Spirit. Give me power to be strengthened in the
inner man, and to cast out of my heart all unprofit-
able care and cark. Let me not be drawn away
with various desires of any thing whatsoever,
whether it be of little or great value ; but teach me
to look upon all things as passing away, and myself
as soon to pass away with them.
For nothing is lasting under the sun, where all is
vanity and affliction of spirit. Oh, how wise is he
who considers thus !
179
Give me, O Lord, heavenly wisdom, that I may
learn above all things to seek and find thee, above all
things to relish and love thee, and to understand all
other things, according to the order of thy wisdom,
as they truly are.
Grant me to avoid prudently him who flatters me,
and patiently to bear with him who contradicts me.
For it is great wisdom not to be moved with every
wind of words, nor to give ear to the siren falsely
beguiling; for thus shall we go on securely in the
way we have begun.
180
CHAPTER XXVIII.
AGAINST THE TONGUES OF DETRACTORS.
JON, take it not to heart if some think
ill of thee, and say of thee what thou
dost not gladly hear.
Thou oughtest to think worse things
of thyself, and to believe that no one
is weaker than thyself.
If thou walkest in the spirit thou wilt make small
account of flying words.
It is no small prudence to be silent in the evil
time, and to turn within to me, and not to be dis-
turbed with man's judgment.
Let not thy peace be in the tongues of men ; for
whether they put a good or bad construction on
what thou dost, thou art not therefore another man.
Where is true peace and true glory ? Is it not in
me?
And he who covets not to please men and fears
not their displeasure, shall enjoy much peace.
All disquiet of heart and distraction of the senses
arise from inordinate love and vain fear.
181
CHAPTER XXIX.
HOW IN THE TIME OF TRIBULATION GOD
IS TO BE INVOKED AND BLESSED.
BLESSED, O Lord, be thy name for
ever, who hast been pleased that
this trial and tribulation should come
upon me.
I cannot fly from it ; but I must of
necessity fly to thee, that thou mayest
help me and turn it to my good.
Lord, I am now in tribulation, and my heart is not
at ease, but I am much harassed with my present
suffering.
And now, beloved Father, what shall I say? I
am brought into great straits; save me from this
hour.
But for this cause came I unto this hour, that thou
mightest be glorified when I shall be effectually
humbled and by thee delivered.
May it please thee, O Lord, to deliver me ; for,
poor wretch that I am, what can I do and whither
shall I go without thee ?
Give me patience, O Lord, yet once again.
Help me, my God, and I shall not fear, how much
soever I be oppressed.
And now in the midst of these things what shall I
182
say ? Lord, thy will be done, I have well deserved to
suffer tribulation and be heavy laden.
I must without doubt bear it, and would it were
with patience, till the storm be overpast and it be
better.
But thine almighty hand is able to take away from
me this trial also, and to moderate its violence, lest
I wholly sink under it, as thou hast often heretofore
dealt with me, my God, my mercy.
And how much the more difficult this is to me, so
much the easier to thee is this change of the right
hand of the Most High.
183
CHAPTER XXX.
OF ASKING THE DIVINE AID, AND OF CON-
FIDENCE OF RECOVERING GRACE.
, I am the Lord, who gives strength
in the day of tribulation.
Come to me when it is not well
with thee.
This is that which most of all
hinders heavenly consolation, that
thou art too slow in turning thyself to prayer.
For before thou earnestly prayest to me, thou
seekest in the mean time much solace, and refreshest
thyself in outward things.
And hence it comes to pass that all things avail
thee little till thou callest to mind that I am he who
delivers those that hope in me. Nor is there apart
from me any effectual help, nor profitable counsel,
nor lasting remedy.
But now having recovered breath after the storm,
grow thou strong again in the light of my mercies ;
for I am at hand, saith the Lord, to repair all things,
not only to make them whole, but even with abund-
ance and above measure.
Is anything difficult to me ? or shall I be like one
who promises and does not perform ?
Where is thy faith ? Stand firmly and with per-
severance.
Have patience and be a man of courage ; consola-
tion will come to thee in its own time.
Wait for me, wait ; I will come and cure thee.
What harasses thee is but a temptation, and a vain
fear which frightens thee.
What does concern about future accidents bring
thee but only sorrow upon sorrow ? Sufficient for
the day is the evil thereof.
It is a vain and unprofitable thing to be troubled or
glad about future things, which perhaps will never
happen.
But it is common to man to be deluded with such
imaginings ; and to be so easily drawn away by the
suggestions of the enemy is a sign of a soul which is
as yet weak.
For he cares not whether it be with things true
or false that he dupes thee and deceives thee,
whether he overthrow thee with the love of things
present, or the fear of things to come.
Let not therefore thy heart be troubled, and let it
not fear.
Believe in me and put thy trust in my mercy.
When thou thinkest that thou art far from me, I
am often nearest to thee.
When thou judgest that almost all is lost, then
oftentimes a greater reward of thy desert is at hand.
All is not lost when anything falls out otherwise
than thou wouldest have it.
Thou must not judge according to thy present
feeling ; nor must thou so dwell upon nor take any
trouble whencesoever it comes, as if all hope were
gone of being delivered out of it.
Think not thyself wholly forsaken, although for a
time I have sent thee some tribulation or withdrawn
185
from thee the consolation which thou desirest ; for
this is the way to the kingdom of heaven.
And without doubt it is more expedient for thee
and for my other servants that ye be exercised by
adversity, than that ye should have all things accord-
ing to your inclination.
I know thy hidden thoughts ; I know that it is
very expedient for thy salvation that thou shouldest
sometimes be left without savour, lest thou shouldest
be puffed up with good success, and shouldest take
pleasure in thyself, in that which thou art not.
What I have given I can take away, and restore
again when I please.
When I give it, it is still mine; when I take it
away again, I take not any thing that is thine ; for
every good gift and every perfect gift is mine.
If I send thee heaviness or any hindrance, fret not,
neither let thy heart be cast down.
I can quickly raise thee up again and turn all thy
burthen into joy.
Nevertheless, I am just and greatly to be praised
when I deal thus with thee.
If thou thinkest rightly and considerest things in
truth, thou oughtest never to be so cast down and
saddened by any adversity ; but thou oughtest rather
to rejoice and give thanks, yea, to account this as
the only joy, that afflidling thee with sorrows I do
not spare thee.
As the Father hath loved me, I also love you, said
I to my beloved disciples, whom certainly I did not
send to temporal joys, but to great conflicts; not to
honours, but to contempt ; not to ease, but to toils ;
not to rest, but to bring forth much fruit in patience.
Remember these words, my son.
186
CHAPTER XXXI.
OF NEGLECTING EVERY CREATURE, THAT
SO WE MAY FIND THE CREATOR.
ORD, I stand much in need of a grace
yet greater, if I am to arrive so far
that it may not be in the power of
any man nor any created thing to
hinder me.
For as long as any thing holds me
back I cannot freely fly to thee.
He was desirous to fly freely to thee who said,
Who will give me wings like a dove ? and I will flee
away and be at rest.
What can be more at rest than a single eye ?
And what can be more free than he who desires
nothing upon earth ?
A man ought therefore to mount far above every
creature, and perfectly to forsake himself, and in
ecstasy of mind to stand and see that thou, the
Creator of all things, art in no wise like thy crea-
tures.
And unless a man be disentangled from all crea-
tures, he cannot freely make things divine his aim.
And this is the reason why there are found so few
contemplative men, because there are few who know
how to separate themselves wholly from perishing
and created things.
For this a great grace is required, which may raise
the soul and bear it up above itself.
And unless a man be raised in spirit and set free
from all creatures, and wholly made one with God,
whatever he knows and whatever he has is of no
great weight.
A long while shall he be little, and low shall he
lie who esteems any thing great, but only the one,
immense, eternal good.
And whatsoever is not God is nothing, and ought
to be accounted as nothing.
There is a great difference between the wisdom of
an enlightened and devout man, and the knowledge
of a well-read and studious clerk.
Far more noble is that learning which flows from
above, from the divine influence, than that which is
painfully gained by the wit of man.
Many are found to desire contemplation, but they
make it not their aim to practise those things which
are required thereunto.
It is a great hindrance that we rest in signs and
sensible things, and have but little of perfect morti-
fication.
I know not what it is, by what spirit we are led,
nor what we pretend to, who seem to be called
spiritual ; that we take so much pains and have a
great solicitude for transitory and mean things, and
scarce ever have our senses fully recollected to think
of our own inner life.
Alas, after a slight recollection we presently break
out again, neither do we weigh well our works by a
strict examination.
We take no notice where our affections lie ; nor do
we bewail the lack of pure intention.
iS8
For all flesh had corrupted its way, and therefore
the great flood came upon it.
As therefore our inward affection is greatly cor-
rupted, it must needs be that the action which follows
should also be corrupt, for it shows that we lack
inward vigour.
From a pure heart proceeds the fruit of a good
life.
We are apt to inquire how much a man has done ;
but with how much virtue he adls is not so diligently
considered.
We ask whether he be strong, rich, fair, a ready or
a good writer, a good singer, a good workman ; but
many say nothing of how poor he is in spirit, how
patient and meek, how devout and spiritual.
Nature looks upon the outward things of a man,
but grace turns herself to the inward.
Nature often mistakes, but grace has her trust in
God, that she may not be deceived.
189
CHAPTER XXXII.
OF DENYING OURSELVES AND RENOUNC-
ING ALL COVETOUSNESS.
JON, thou canst not possess perfect
liberty unless thou wholly deny thy-
self.
All self-seekers and self-lovers are
bound in fetters, full of desires, in-
quisitive gossips, always seeking their
own ease, and not the things of Jesus Christ, but
oftentimes devising and framing that which will not
stand.
For that which proceeds not from God shall perish
utterly.
Take this short and perfect word : Forsake all and
thou shalt find all ; leave thy desires and thou shalt
find rest.
Consider this well, and when thou hast put it in
practice thou wilt understand all things.
Lord, this is not the work of one day, nor child's
play ; nay, in this short sentence is included the
whole perfection of the religious.
Son, thou must not be turned back nor presently
cast down when thou hearest what the way of the
perfect is ; but thou shouldest rather be incited to
190
higher things, or at least sigh after these with an
earnest desire.
Would it were so with thee, and that thou wert
come so far that thou wert no longer a lover of thy-
self, but didst stand wholly at my beck and that of the
father, whom I have set over thee ; then wouldest
thou be greatly pleasing to me, and all thy life would
pass in joy and peace.
Thou hast yet many things to forsake, and unless
thou give them up to me without reserve thou shalt
not attain to that which thou demandest.
I counsel thee to buy of me gold tried in the fire,
that thou mayest be made rich ; that is, heavenly
wisdom, which treads under foot all lower things.
Set aside the wisdom of the earth, all seeking to
please the world and thyself.
I have said that thou shouldest buy what is of less
value rather than^the precious and the highly-prized
among human things.
For true heavenly wisdom is regarded as very
mean and contemptible, and well nigh forgotten ;
that wisdom which thinks not high things of self
and seeks not to become great upon earth ; which
many praise with their lips, but from which in their
life they are far away ; yet this same is that precious
pearl which is hidden from many.
191
CHAPTER XXXIII.
OF THE INCONSTANCY OF THE HEART,
AND OF DIRECTING OUR FINAL IN-
TENTION TO GOD.
ON, trust not to thy present affection,
it will quickly be changed to some-
thing else,
As long as thou livest thou art sub-
ject to change, even against thy will ;
so as to be found sometimes joyful,
at other times sad; now at peace, then troubled;
now devout, now without devotion ; now full of zeal,
now sluggish ; now grave, now gay.
But he who is wise and well instructed in spirit,
stands above all these changeable things, not heed-
ing what he feels in himself nor from what quarter
the wind of change blows, but that the whole bent
of his soul may advance towards its due and wished-
for end.
For thus will he be able to continue one and
the same unshaken, ever directing through so many
changing events the single eye of his intention to-
wards me.
And by how much more pure the eye of thine
intention is, with so much greater constancy mayest
thou pass through these divers storms.
192
But in many the eye of pure intention is dim ; for
men quickly look towards something delightful which
comes in their way ; and it is rare to find one wholly
free from all blemish of self-seeking.
So the Jews heretofore came to Bethany, to Martha
and Mary, not for the sake of Jesus only, but that
they might see Lazarus.
The eye of the intention therefore must be puri-
fied, that it may be single and right ; and it must be
directed unto me beyond all the various means of
reaching me.
193
CHAPTER XXXIV.
THAT HE WHO LOVES GOD RELISHES
HIM ABOVE ALL THINGS AND IN ALL
THINGS.
BEHOLD, my God and my all ! What
would I have more, and what greater
happiness can I desire ?
O savoury and sweet word ! but to
him who loves the Word, not the
world nor the things that are in the
world.
My God and my all ! Enough is said to him who
understands; and to repeat it often is delightful to
him who loves.
For when thou art present, all things yield delight ;
but when thou art absent, all things cause loathing.
Thou givest tranquillity to the heart, and great
peace and festal gladness.
Thou makest us be content with all things, and in
all things praise thee ; nor can anything without thee
afford lasting pleasure ; but to make it agreeable and
relishing, thy grace must be present, and it must be
seasoned with the seasoning of thy wisdom.
He who has a relish of thee will find all things
savoury.
And to him who relishes thee not, what can ever
yield any delight ?
194
I
But the wise of this world and they who have
fleshly desire are wanting in thy wisdom ; because
in the world there is much vanity, and following the
flesh leads to death.
But they who follow thee by despising the things
of this world and mortifying the flesh, are found to
be wise indeed ; for they are translated from vanity
to the truth, from the flesh to the spirit.
Such as these have a relish for God ; and what
good soever is found in creatures, they refer it all to
the praise of their Maker.
But great, yea, very great, is the difference be-
tween the relish of the Creator and the creature, of
eternity and of time, of light uncreated and of light
enlightened.
O light eternal, transcending all created lights,
send forth thy lightening from above, that it may
pierce to the most inward parts of my heart.
Cleanse, gladden, enlighten, and quicken my spirit
with its powers, that it may cleave unto thee with
ecstasies of joy.
Oh, when will this blessed and desirable hour
come, when thou shalt fill me with thy presence,
and be to me all in all !
So long as this is not granted me my joy will not
be full.
Alas, the old man is still living in me ; he is not
wholly crucified, he is not perfectly dead.
He still lusts strongly against the spirit ; he wages
war within me, and suffers not the kingdom of my
soul to be quiet.
But thou, who rulest the power of the sea and
stillest the moving of the waves thereof, arise and
help me.
Scatter thou the nations that delight in wars;
crush them by thy power.
Show forth, I beseech thee, thy marvellous works,
and let thy right hand be made glorious ; for there is
no other hope nor refuge for me but in thee, O Lord
my God.
196
CHAPTER XXXV.
THAT THERE IS NO SECURITY FROM
TEMPTATION IN THIS LIFE.
JON, thou art never secure in this life ;
but as long as thou livest thou hast
always need of spiritual arms.
Thou art in the midst of enemies,
and art assailed on the right and on
the left.
If, then, thou dost not on all sides make use of the
shield of patience, thou wilt not be long without a
wound.
Moreover, if thou dost not set thy heart fixedly
on me with a sincere will of suffering all things for
my sake, thou canst not support the heat of this
warfare, nor attain to the palm of the saints; it
behoves thee therefore to go through all manfully,
and to use a strong hand against all that comes in
thy way.
For to him who overcomes is the manna given,
and to the sluggard is left much misery.
If thou seekest rest in this life, how wilt thou then
come to the rest eternal ?
Lay not thyself out for much rest, but for great
patience.
Seek true peace, not on earth, but in heaven ;
197
not in men nor in other things created, but in God
alone.
For the love of God thou shouldest gladly suffer all
things, such as labours and sorrows, trials, vexations,
anxieties, necessities, sicknesses, injuries, detrac-
tions, rebukes, humiliations, confusions, corrections,
and contempt.
These things help towards virtue ; these test the
young soldier of Christ ; these forge the heavenly
crown.
I will give eternal recompense for brief toil, and
glory without end for transitory confusion.
Dost thou think always to have spiritual consola-
tions at thy will ?
My saints had not such, but many troubles, and
various temptations, and great desolations.
But they bore themselves in all with patience, and
trusted more in God than in themselves, knowing
that the sufferings of this present time are not worthy
to be compared with the glory hereafter to be won.
Wouldest thou have that immediately, which others
after many tears and great labours have scarcely
obtained ?
Wait for the Lord, do manfully, and be of good
heart ; do not despond, do not fall off, but constantly
offer both soul and body for the glory of God.
I will recompense thee most abundantly, I will be
with thee in all tribulation.
CHAPTER XXXVL
AGAINST THE VAIN JUDGMENTS OF MEN.
cast thy heart firmly on the Lord,
and fear not the judgment of man,
when thy conscience assures thee of
thy piety and innocence.
It is good and blessed to suffer
thus; neither will this be grievous
to an humble heart, and one that trusts in God more
than in itself.
Many say many things, and therefore little trust is
to be placed in them.
Neither is it possible to content all.
Though Paul endeavoured to please all in the
Lord, and made himself all things to all men, yet
he counted it a very small thing that he should be
judged by the judgment of men.
He laboured for the edifying and salvation of others
as much as in him lay, and as he was able ; but he
could not prevent being sometimes judged or de-
spised by others.
Therefore he committed all to God who knew
all, and defended himself by patience and humility
against the tongues of those who spoke evil, or
thought and uttered vain and false things of him as
they pleased.
However, he answered them sometimes, lest
199
his silence might give occasion of scandal to the
weak.
Who art thou that thou shouldest be afraid of a
mortal man ? To-day he is, and to-morrow he ap-
pears no more.
Fear God, and thou shalt not tremble at the terrors
of men.
What can any one do against thee by words or
wrongs ? He hurts himself rather than thee ; nor
can he, whoever he be, escape the judgment of God.
See thou have God before thine eyes, and strive
not with complaining words.
And if at present thou seemest to be overcome
and to suffer a confusion which thou hast not de-
served, be not angry at this, and do not lessen thy
crown by impatience ; but rather look up to me in
heaven, who am able to deliver thee from all confu-
sion and wrong, and to reward every man according
to his works.
200
CHAPTER XXXVII.
OF A PURE AND FULL RESIGNATION OF
SELF FOR OBTAINING FREEDOM OF
HEART.
i(ON, leave thyself, and thou shall find
me.
Stand without choice or any self-
seeking, and thou wilt always gain.
For greater grace will be added to
thee when thou hast perfectly given
up thyself and hast not taken thyself back again.
Lord, how often shall I resign myself, and in what
things shall I leave myself?
Always, and at all times; as in little, so also in
great things ; I except nothing, but will have thee to
be found stripped in all things of thyself.
Otherwise, how canst thou be mine, and I thine,
unless thou be both within and without despoiled of
all self-will ?
The sooner thou effecSlest this, the better will it
be for thee ; and the more fully and sincerely, the
more wilt thou please me, and the more wilt thou
gain.
Some resign themselves, but with a certain reserve ;
for they do not wholly trust in God, and are therefore
201
busy to provide for themselves. Some also at the
first offer all ; but afterwards, being buffeted by
temptation, return again to their own ; and therefore
they make no progress in virtue.
These will not attain to the true liberty of a pure
heart, nor to the grace of a delightful familiarity
with me, unless they first entirely resign themselves,
and offer themselves a daily sacrifice to me; for
without this the union of fruition does not and can-
not last.
I have very often said to thee, and I say it now
again : Forsake thyself, resign thyself, and thou shalt
enjoy great peace within.
Give all for all, seek nothing, ask nothing ; stand
purely and with a full confidence in me, and thou
shalt possess me.
Thou wilt be free in heart, and darkness will not
tread thee down.
Aim at this, pray for this, long for this, that thou
mayest be unclothed of all self-seeking, and thus
mayest naked follow Jesus naked ; to die to thyself,
and to live eternally to me.
Then all vain fancies will vanish, all evil disturb-
ances and superfluous cares.
Then too immoderate fear will leave thee, and in-
ordinate love will die.
202
i
CHAPTER XXXVIII.
OF GOOD GOVERNMENT IN OUTWARD
THINGS, AND OF RECOURSE TO GOD
IN DANGERS.
JON, thou must diligently make it thine
aim that in every place and in every
action or outward employment, thou
be inwardly free and master of thy-
self; and that all things be under
thee, and not thou under them.
That thou mayest be lord and ruler of thine actions,
not a slave or bought with a price.
But rather a freeman and a true Hebrew, passing
on to the inheritance and the liberty of the children
of God ;
Who stand above the things present, and contem-
plate those which are eternal ;
Who look upon transitory things with the left eye,
and with the right the things of heaven ;
Whom things temporal draw not to cleave to them,
but who rather draw them to that goodly service for
which they were ordained by God, and appointed by
that highest artist who has left nothing unordered in
all his works.
If, likewise, in all that may come to pass, thou
dost stand not in the outward appearance, nor
203
lookest on the things which thou seest or hearest
with an eye of flesh, but dost presently on every
occasion enter like Moses into the tabernacle to
consult the Lord, thou shalt not seldom hear the
divine answer, and come out instructed in many
things present and to come.
For Moses always had recourse to the tabernacle
for deciding doubts and questions, and fled to the
help of prayer from perils and from the untowardness
of men.
So must thou in like manner fly to the closet of
thy heart, and must there earnestly implore the
divine assistance, for Joshua and the children of
Israel, as thou readest, were therefore deceived by
the Gibeonites, because they did not first ask coun-
sel from the mouth of the Lord, but trusting too
easily to fair words, were deluded with counterfeit
piety.
204
CHAPTER XXXIX.
THAT A MAN MUST NOT BE OVER-EAGER
IN HIS AFFAIRS.
[ON, always commit thy cause to me ;
I will dispose well of it in due season.
Wait for my disposal, and thou shalt
find profit therein.
Lord, I willingly commit all things
to thee; for my thinking can profit
little.
Would that I did not cleave so much to future
events, but offered myself with all readiness to thy
good pleasure.
Son, oftentimes a man eagerly sets about a thing
which he desires; but when he has obtained it he
begins to be of another mind. For the inclinations
of men do not continue long upon the same thing,
but rather urge them to go from one thing to another.
It is therefore no trifling matter to forsake thyself
even in the least things.
The true progress of man consists in denying him-
self ; and the man who has denied himself is wholly
free and safe.
But the old enemy, who opposes all that is good,
ceases not to tempt, but day and night weaves his
dark device if perchance he may throw the unwary
into the snare of deception. Watch and pray, saith
the Lord, that ye enter not into temptation.
205
CHAPTER XL.
THAT MAN HAS NO GOOD IN HIMSELF,
AND CAN GLORY IN NONE.
}ORD, what is man, that thou art mind-
ful of him ; or the son of man, that
thou visitest him ?
What has man deserved that thou
shouldest give him thy grace ?
Lord, how can I complain if thou
forsake me ? or what can I justly allege if thou dost
not what I seek ?
This indeed I may truly think and say : Lord, I
am nothing, I can do nothing, I have nothing of my-
self that is good ; but in all things I come short, and
ever tend to nothing.
And unless I am supported and inwardly informed
by thee, I become altogether lukewarm and am
brought to nought.
But thou, O Lord, art always the same, and en-
durest for ever ; always good, just and holy ; doing
all things well, justly and holily, and disposing them
in wisdom.
But I, who am more inclined to go back than to go
forward, continue not always in one state ; for seven
times have passed over me.
Yet it quickly becomes better when it pleases thee,
206
and thou stretchest out thy helping hand ; for thou
alone, without the aid of man, canst assist me and
so strengthen me that my countenance be no more
changed towards other objects, but my heart be con-
verted and rest in thee alone.
Wherefore, if I did but well know how to cast
away from me all human consolation, either for the
sake of attaining to devotion, or through the necessity
of seeking thee because there is no man that can
comfort me, then might I justly depend on thy grace,
and exult in the gift of new consolation.
Thanks be to thee from whom all comes, as often
as it goes well with me.
But I am vanity and nothing in thy sight, an un-
stable man and weak.
What have I, then, to glory in ? or why do I desire
to be esteemed ?
Is it for my nothingness ? This also is most vain.
Truly vain glory is an evil plague, a very great
vanity ; because it draws us away from true glory,
and leaves us bare of heavenly grace.
For whilst a man takes pleasure in himself, he
displeases thee ; whilst he yearns after the praises of
men, he is deprived of true virtue.
But true glory and holy joy is to glory in thee, and
not in self, to rejoice in thy name, and not in our
own virtue, and not to be delighted in any creature
save only for thy sake.
Let thy name be praised, not mine ; let thy work
be magnified, not mine; let thy holy name be
blessed ; but to me let nothing be attributed of the
praises of men.
Thou art my glory, thou the rejoicing of my heart.
207
In thee will I glory and rejoice all the day long;
but for myself I will glory in nothing save in mine
infirmities.
Let the Jews seek glory one man of another ; I will
seek that which is from God alone.
All human glory indeed, all temporal honour, all
worldly grandeur, compared with thy eternal glory,
is vanity and foolishness.
O my truth and my mercy, my God, blessed
Trinity, to thee alone be praise, honour, power,
glory, for endless ages of ages.
208
CHAPTER XLI.
OF THE CONTEMPT OF ALL TEMPORAL
HONOUR.
ON, take it not to heart if thou seest
others honoured and advanced, and
thyself despised and humiliated.
Lift up thy heart to me in heaven,
and the contempt of men on earth
will not sadden thee.
Lord, we are in blindness, and are quickly seduced
by vanity. If I look well into myself, never was any
wrong done me by any creature, and therefore I can-
not justly complain of thee.
But because I have often and grievously sinned
against thee, all creatures are rightly arrayed against
me.
To me therefore confusion and contempt are justly
due ; but to thee praise, honour and glory.
And unless I put myself in this disposition, to be
willing to be despised and forsaken by all creatures,
and to be esteemed nothing at all, I cannot arrive at
inward peace and strength, nor be spiritually en-
lightened, nor fully united to thee.
209
CHAPTER XLII.
THAT OUR PEACE IS NOT TO BE PLACED
IN MEN.
JON, if thou placest thy peace in any
man for the sake of thy contentment
and his company, thou shalt be un-
settled and entangled.
But if thou hast recourse to the
ever-living and abiding truth, thou
shalt not be grieved when a friend departs or dies.
In me the love of thy friend must stand ; and for
me he is to be loved, whoever he be that appears to
thee good and very dear in this life.
Without me no friendship is firm, nor lasting ; nor
is that love true and pure which is not joined together
by me.
Thou oughtest to be so far dead to such affections
of men beloved, as to wish, as far as thou canst, to
be without any human company.
By so much the more does a man draw nigh to
God as he goes away from all earthly solace.
So much the higher also he ascends unto God, by
how much he descends lower into himself, and grows
viler in his own eyes.
But he who ascribes any thing of good to himself,
hinders the grace of God from coming into him ; for
210
the grace of the Holy Spirit ever seeks an humble
heart.
If thou couldest perfectly annihilate thyself, and
cast out from thyself all created love, then would it
be my part to pour myself into thee with abundant
grace.
When thou lookest towards creatures, the sight of
the Creator is withdrawn from thee.
Learn, for the sake of the Creator, to overcome
thyself in all things; then thou shalt be able to
attain to the knowledge of God.
How little soever it be, if a thing be inordinately
loved and regarded, it keeps thee back from the
highest and corrupts thee.
211
CHAPTER XLIII.
AGAINST VAIN AND WORLDLY LEARNING.
ON, be not moved with the fair and
subtle sayings of men ; for the king-
dom of God is not in speech but in
power.
Hearken to my words, which in-
flame the heart, and enlighten the
mind; which excite to compunction, and infuse
manifold consolations.
Never read the Word in order that thou mayest
appear more learned or more wise.
Study to mortify thy vices ; for this will avail thee
more than the being able to answer many hard
questions.
When thou hast read and shalt know many things,
thou must always return to one beginning.
I am he who teaches men knowledge, and I give
a clearer understanding to little ones than can be
taught by man.
He, to whom I speak, will quickly be wise, and
will make great progress in spirit.
Woe to them who inquire of men after many
curious things, and are little curious of the way to
serve me.
The time will come, when Christ, the master of
masters, the lord of angels, shall appear to hear the
212
lessons of all men; that is, to examine the con-
sciences of every one.
And then he will search Jerusalem with lamps,
and the hidden things of darkness shall be brought
to light, and the arguments of tongues shall be
hushed.
I am he who in an instant elevate an humble mind
to comprehend more reasons of eternal truth than if
a man had studied ten years in the schools.
I teach without noise of words, without confusion
of opinions, without parade of honour, without
wrangling of arguments.
I am he who teach to despise earthly things, to
loathe things present, to seek things eternal, to relish
things eternal, to shun honours, to endure scandals,
to repose all hope in me, to desire nothing out of me,
and ardently to love me above all things. \
For a certain man, by loving me in his inmost soul,
learned divine things and spoke things wonderful.
He profited more by forsaking all things than by
studying subtleties.
But to some I speak things common, to others
special things; to some I appear sweetly in signs
and figures, to others I unveil mysteries in much
light.
The voice of the books is the same, but it teaches
not all men alike ; because I am the interior teacher,
the truth, the searcher of the heart, the understander
of thoughts, the furtherer of actions, distributing to
every one as I judge fitting.
213
CHAPTER XLIV.
OF NOT DRAWING TO OURSELVES
EXTERIOR THINGS.
?ON, in many things it behoves thee
to be ignorant ; and to esteem thyself
as dead upon earth, and as one to
whom the whole world is crucified.
Many things also must thou pass
by with a deaf ear, and think rather
of those things which belong to thy peace.
It is more profitable to turn thine eyes from such
things as displease thee, and to leave to every one his
own way of thinking, than to be a slave to contentious
discourses.
If thou standest well with God and lookest at his
judgment, thou wilt more easily bear thyself when
thou art worsted.
O Lord, to what are we come ? Behold, a temporal
loss is greatly bewailed ; for a small gain men toil
and run ; but spiritual detriment is soon forgotten,
and hardly ever returns to mind.
That which is of little or no profit takes up our
thoughts; and that which is above all things neces-
sary is negligently passed over ; for the whole man
flows out upon outward things, and unless he quickly
recovers himself, he is content to lie in those things
that are without.
214
CHAPTER XLV.
THAT ALL MEN ARE NOT TO BE TRUSTED ;
AND THAT MEN ARE PRONE TO OF-
FEND IN WORDS.
}ORD, give me help from trouble; for
vain is the help of man.
How often have I not found faith-
fulness there, where I thought I was
sure of iti
And how often have I found it
there, where I little expected it !
Vain therefore is all hope in men ; but the safety
of the just is in thee, O God.
Blessed be thou, O Lord my God, in all things
which befall us.
We are weak and unstable; we are quickly de-
ceived and changed.
Who is the man that is able to keep himself so
warily and circumspectly in all things, as not to fall
sometimes into some deceit or perplexity ?
But he who trusts in thee, O Lord, and seeks thee
with a simple heart, does not so easily fall.
And if he come into some tribulation, in what
manner soever he may be entangled therewith, he
will quickly be either rescued or consoled by thee ;
for thou wilt not forsake him who trusts in thee to
the end.
215
A trusty friend is rare, one who continues faithful
in all the distresses of his friend.
Thou, O Lord, thou alone art most faithful in all
things, and besides thee there is no other such.
Oh, how wise was that holy soul who said : My
mind is strongly settled and grounded upon Christ.
If it were so with me, the fear of man would
not so easily trouble me, nor the darts of words
move me.
Who is able to foresee all things, who to provide
against future evils ?
If things foreseen nevertheless often hurt us, how
can things unlocked for fail to wound us grievously ?
But why did I not provide better for myself, wretch
that I am ? Why also have I so easily put my trust
in others ?
But we are men, nor aught but frail men, though
by many we are reputed and called angels.
In whom shall I put my trust, O Lord ? in whom
but thee ? thou art the Truth, who canst neither
deceive nor be deceived.
And on the other hand, every man is a liar, infirm,
unstable, and subject to fail, especially in words ; so
that we ought with difficulty to believe even that
which in appearance seems to sound well.
How wisely dost thou forewarn us to beware of
men, and that a man's foes shall be they of his own
household, and that we are not to believe if any one
should say : Lo here, or lo there.
I have been taught to my cost ; and would that it
may serve to make me more cautious, and not to in-
crease my folly.
Be wary, saith one, be wary, keep to thyself what
216
I tell thee. And whilst I hold my peace, and believe
the matter to be secret, he himself cannot keep the
secret which he desires me to keep, but presently
betrays both me and himself, and goes his way.
From such tales and such unwary men defend me,
O Lord ; that I fall not into their hands, nor ever do
the like.
Give to my mouth true and constant words, and
remove far from me a crafty tongue.
What I will not endure I ought by all means to
shun.
Oh, how good a thing and how peaceable it is to be
silent about others, and not to believe indifferently
all, nor easily tell out what we hear, to lay one's self
open to few, always to seek thee, the beholder of the
heart, and not to be carried about by every wind of
words ; but to wish that all things both within and
without may be done according to the pleasure of thy
will.
How safe it is for the keeping of heavenly grace to
shun the appearing in the sight of men, and not to
seek those things which seem to cause admiration
abroad, but with all diligence to follow after what
brings amendment of life and fervour.
To how many has it been hurtful to have their
virtue known and over-hastily praised !
How profitable indeed has grace been when kept
with silence in this frail life, which is said to be
wholly a temptation and a warfare !
217
CHAPTER XLVI.
OF HAVING CONFIDENCE IN GOD WHEN
TAUNTS ARISE AGAINST US.
JON, stand firm and trust in me; for
what are words but words ? they fly
through the air, but hurt not a stone.
If thou art guilty, consider that
thou wouldest gladly amend thyself.
If thou know nothing against thy-
self, think that thou wouldest be glad to bear this for
God.
It is not enough that thou shouldest sometimes
put up even with words, if thou hast not as yet the
courage to endure hard stripes.
And why do such small things go to thy heart, but
because thou art yet carnal, and regardest men more
than thou shouldest ?
For because thou art afraid of being despised, thou
art not yet willing to be blamed for thy faults, and
seekest the shelter of excuses.
But look better into thyself, and thou shalt find
that the world is still living in thee, and a vain desire
of pleasing men.
For when thou shrinkest to be abased and put to
confusion for thy defecfts, it is very certain that thou
art not truly humble, nor truly dead to the world,
nor is the world crucified to thee.
218
But give ear to my word, and thou shalt not heed
ten thousand words of men.
Behold, if all should be said against thee which
the worst malice of men could invent, what hurt
could it do thee if thou wouldest let it pass altogether
by, and not care for it more than for a straw ? Could
it so much as pluck off even one hair from thee ?
But he who has not his heart within, nor God
before his eyes, is easily moved by a word of dis-
praise.
But he who trusts in me, and desires not to stand
by his own judgment, will be free from the fear of men.
For I am the judge and discerner of all secrets ; I
know how the thing was done ; I know him who did
the wrong and him who suffered it.
From me this word went forth, by my permission
this took place ; that out of many hearts thoughts
might be revealed.
I shall judge the guilty and the innocent ; but by a
secret judgment I have desired beforehand to try
them both.
The testimony of men oftentimes deceives ; my
judgment is true ; it shall stand and not be over-
thrown.
It is hidden for the most part, and to few laid open
in every thing ; yet it never errs nor can err, though
to the eyes of fools it seem not right.
To me therefore must thou run in every judgment,
nor must thou depend upon thine own decision.
For the just man will not be troubled, whatever
happens to him from God.
Even if any thing be wrongfully uttered against
him, he will not greatly care.
Yet neither will he vainly rejoice if by others he
be reasonably excused.
219
For he considers that I am he who search the reins
and hearts, who judge not according to the face, nor
according to human appearance.
For oftentimes that is found blameworthy in mine
eyes which in the judgment of men is esteemed
praiseworthy.
O Lord God, just judge, strong and patient, who
knowest the frailty and perverseness of men, be thou
my strength and all my trust, for mine own con-
science suffices me not.
Thou knowest that which I know not ; and there-
fore in every rebuke I ought to have humbled myself
and borne it with meekness.
Pardon me therefore in thy mercy, as often as I
have not done thus, and give me again the grace of
greater endurance.
For better to me is thine abundant mercy for
the obtaining of pardon, than the justice which I
imagine in myself for the defence of my hidden
conscience.
Although my conscience accuse me not, yet I
cannot herein justify myself; for, setting thy mercy
aside, in thy sight no man living shall be justified.
220
CHAPTER XLVII.
THAT ALL GRIEVOUS THINGS ARE TO BE
ENDURED FOR LIFE EVERLASTING.
i(ON, be not dismayed with the labours
which thou hast taken on thee for
me, neither let tribulations quite
cast thee down ; but let my promise
strengthen and comfort thee in all
events.
I am sufficient to requite beyond all mode and
measure.
Not long shalt thou labour here, nor be always
oppressed with sorrows.
Wait a little while, and thou shalt see a speedy
end of evils.
An hour will come when all toil and tumult shall
cease.
All is little and short which passes away with time.
Do what thou hast to do ; labour faithfully in my
vineyard ; I will be thy reward.
Write, read, sing, sigh, keep silence, pray, bear
manfully all that is against thee ; eternal life is worth
all these and greater combats.
Peace shall come in a day, known to the Lord;
there shall not be day nor night, as in the time that
now is; but everlasting light, infinite brightness,
steadfast peace, and secure rest.
221
Then thou shalt not say : Who shall deliver me
from the body of this death ? Nor shalt thou cry
out : Woe to me, that my sojourning is prolonged.
For death shall be cast down headlong, and there
shall be never-failing health ; no anxiety, but blessed
delight, companionship sweet and fair.
Oh ! hadst thou seen the everlasting crowns of the
saints in heaven, and in how great glory they now
triumph who once appeared contemptible to this
world, and in a manner even unworthy of life;
doubtless thou wouldest presently humble thyself
to the ground, and wouldest seek rather to be under
all than to have command over even one.
Neither wouldest thou covet the glad days of this
life, but rather rejoice to suffer tribulation for God,
and wouldest deem it thy greatest gain to be reputed
as nothing amongst men.
Oh, if these things were sweet to thy taste, and
sank deeply down into thy heart, how couldest thou
dare even once complain !
Should not all toils be borne for everlasting life ?
It is no small matter to lose or gain the kingdom
of God.
Lift up therefore thy face to heaven ; behold, I
and all my saints with me, who in this world have
had a great conflict, now rejoice, are now comforted,
are now secure, are now at rest ; and they shall
for all eternity abide with me in the kingdom of my
Father.
222
CHAPTER XLVIII.
OF THE DAY OF ETERNITY, AND OF THE
TROUBLES OF THIS LIFE.
MOST blessed mansion of the city
above ! O most bright day of eternity,
which no night darkens, but which
the supreme truth ever enlightens;
day always glad, always secure, and
never changing its state for the con-
trary !
Oh, would that day had shone upon us, and that all
these temporal things had come to an end !
It shines indeed upon the saints resplendent with
everlasting brightness, but upon us pilgrims on earth
only as afar off and through a glass.
The citizens of heaven know how full of joy is
that day ; but the banished children of Eve bewail
themselves that this our day is bitter and weari-
some.
The days of this life are short and evil, full of
sorrows and miseries ; where man is defiled with
many sins, ensnared with many passions, racked
with many fears, disquieted with many cares, dis-
tracted with many curiosities, entangled with many
vanities, encompassed with many errors, worn down
with many labours, burthened with temptations, un-
manned with delights, tormented with want.
223
Oh, when will there be an end of these evils?
When shall I be set free from the wretched bondage
of my faults ?
When, O Lord, shall I make mention of thee
alone ? When shall I to the full rejoice in thee ?
When shall I be without any hindrance, in true
liberty, without any trouble of mind or body ?
When shall there be solid peace, peace unruffled,
always secure, peace within and without, peace on
all sides firm ?
Good Jesus, when shall I stand to see thee ? When
shall I contemplate the glory of thy kingdom ? When
wilt thou be all in all to me ?
Oh, when shall I be with thee in thy kingdom,
which thou hast prepared for thy beloved from all
eternity ?
I am left a poor and banished man in the land of
the enemy, where are wars every day and very great
mischances.
Console my exile, soothe my sorrow, for all my
desire sighs to thee; and all that this world offers
for my solace is burthensome to me.
I long to enjoy thee in my inmost soul, but I
cannot lay hold on thee.
I desire to cleave to heavenly things, but the
things of this life and my unmortified passions bear
me down. With my mind I desire to be above all
things, but with the flesh I am forced against my
will to be subject to them.
Thus, unhappy man that I am, I fight with my-
self and am become a burthen to myself, whilst
the spirit seeks to be above and the flesh to be
below.
Oh, what do I suffer within, whilst in my mind I
224
consider heavenly things, and presently a crowd of
carnal thoughts interrupt me while I pray.
My God, remove not thyself far from me, and
depart not in thy wrath from thy servant.
Send forth thy lightning and scatter them ; shoot
out thine arrows and let all the phantoms of the
enemy be put to flight.
Gather together again my senses to thee ; make
me forget all worldly things; give me the grace
speedily to cast away and to despise all the foul
shapes of sin.
Help me, eternal Truth, that no vanity be my
motive.
Come to me, heavenly sweetness, and let all im-
purity flee before thy face.
Pardon me also and forgive me in thy mercy, as
often as I think of any thing else in prayer besides
thee.
For I confess truly that I have been wont to be
greatly distracted.
For oftentimes I am not there where I am bodily
standing or sitting, but am rather there where my
thoughts carry me.
There I am where my thought is, and there often-
times is my thought where that is which I love.
That thing readily comes to my mind which
naturally delights me or which from habit is pleas-
ing to me.
For this reason thou, O Truth, hast plainly said :
Where thy treasure is, there is thy heart also.
If I love heaven, I willingly think on heavenly
things.
If I love the world, I rejoice with the prosperity
of the world, and am troubled at its adversity.
225 Q
If I love the flesh, I often pidlure to myself the
things of the flesh.
If I love the spirit, I delight to think of spiritual
things.
For whatsoever things I love, of these I willingly
speak and hear, and carry home with me the images
of them.
But blessed is the man, who for thee, O Lord,
gives all things created leave to depart ; who does
violence to his nature, and through fervour of spirit
crucifies the lusts of the flesh ; that so with a calmed
conscience he may offer to thee pure prayer, and
may be worthy to be among the choirs of angels, all
earthly things being shut out, whether external or
internal.
226
CHAPTER XLIX.
OF THE DESIRE OF ETERNAL LIFE; AND
HOW GREAT THINGS ARE PROMISED
TO THEM THAT STRIVE.
[ON, when thou perceivest a yearning
after eternal bliss poured into thee
from above, and that thou longest to
go out from the tabernacle of the
body, that thou mayest behold my
glory without any shadow of change,
open wide thy heart, and with all thy affection draw
in this holy inspiration.
Render fullest thanks to the divine goodness,
which deals so condescendingly with thee, which
mercifully visits thee, ardently excites thee, and
powerfully raises thee up, that thou fall not by thine
own weight down to things of earth.
For it is not by thine own thought or endeavour
that thou attainest to this, but only by the con-
descension of heavenly grace and divine regard,
that thou mayest advance in virtues and greater
humility, and prepare thyself for future conflicts,
and labour with the whole affecftion of thy heart to
cleave unto me, and to serve me with a fervent will.
Son, the fire often glows, but the flame ascends
not without smoke.
227
So also the desires of some are ablaze after heavenly
things, and yet they are not free from the temptation
of carnal affection.
Therefore they are not a<5ttng purely for the honour
of God in asking of him so earnestly.
And such is often thy desire, which thou wouldest
have me to believe will be so urgent.
For that is not pure and perfect which bears some
taint of self-interest.
Ask not what is delightful and convenient for thee,
but what is pleasing and honourable to me; for if
thou judgest rightly, thou oughtest to prefer and
follow mine appointment rather than thine own
desire, and before any thing desired.
I know thy desire, and I have heard thy many
groanings.
Thou wouldest already be in the glorious liberty
of the children of God.
Already thou dost delight in thine eternal home
and in the heavenly country, full of joy ; but thine
hour has not yet come ; rather is there yet another
time, a time of war, and toil, and trial.
Thou wishest to be filled with the highest good,
but thou canst not now attain it.
It is I ; wait for me, saith the Lord, till the king-
dom of God come.
Thou must yet be tried upon earth and exercised
in many things.
Consolation will from time to time be given thee,
but to be fully satisfied shall not be granted thee.
Take courage therefore, and be strong as well in
doing as in suffering things repugnant to nature.
Thou must put on the new man and be changed
into another man.
228
Thou must oftentimes do that which thou wiliest
not, and let alone that which thou wiliest.
That which is pleasing to others will go forward ;
that which thou wouldest have will not succeed.
That which others say will be hearkened to ; what
thou sayest will be esteemed as nought.
Others will ask and will receive ; thou wilt ask
and not obtain.
Others will be great in the mouths of men ; but
none will speak of thee.
Others will have this or that office ; but thou wilt
be accounted fit for nothing.
Nature will sometimes repine at this, and it will
be no small matter if thou bear it with silence.
In these and many such-like things, the faithful
servant of the Lord is wont to be tried, how far he
has been able to renounce and break himself in all
things.
There is scarcely any one thing in which thou
hast so much need to die to thyself as in seeing and
suffering things which are against thy will ; and
especially when that is commanded which seems to
thee incongruous and to little purpose.
And because being set under authority, thou darest
not resist the higher power, therefore thou art apt
to think it hard to walk at the beck of another and
wholly give up thine own opinion.
But weigh well, my son, the fruit of these labours,
how quickly they will end, and their exceeding great
reward ; and thou wilt not thence have trouble, but
a strong solace to thine endurance.
For instead of this little will which now of thine
own accord thou forsakest, thou shalt for ever have
thy will in heaven.
229
For there thou shall find all that thou hast wished
for, all that thou canst desire.
There the wealth of all good will be thine without
fear of losing it.
There thy will, being always one with mine, will
desire nothing either out of thyself or in thyself.
There no one will resist thee, no man will com-
plain of thee, no man hinder, nothing stand in thy
way; but all things thou desirest will be present
there together, and shall refresh thy whole affection
and fill it to the full.
There I will give thee glory for the affronts thou
hast endured ; the garment of praise for sorrow ;
and, for the lowest place, a royal throne for all
eternity.
There will the fruit of obedience come forth, there
will thevtoil of penance rejoice, and humble subjection
will be gloriously crowned.
Now therefore bow down thyself humbly under
the hands of all, and heed not who it was that said
or commanded this.
But let this be thy great care that, whether thy
superior or inferior or equal demand any thing of
thee or hint at any thing, thou take all in good part
and strive with a sincere will to perform it.
Let one man seek this, another that ; let this
man glory in this, another in that, and be praised
a thousand thousand times ; but thou for thy part
rejoice neither in this nor in that, but in the con-
tempt of thyself and in my good pleasure and honour
alone.
This is what thou oughtest to wish, that, whether
in life or death, God may be always glorified in
thee.
230
CHAPTER L.
HOW ONE THAT IS ALONE IN THE WORLD
OUGHT TO COMMIT HIMSELF INTO
THE HANDS OF GOD.
LORD GOD, holy Father, be thou
now and for ever blessed; for as
thou wiliest so has it been done ;
and what thou dost is good.
Let thy servant be glad in thee,
not in himself, nor in any other ; for
thou alone art true joy, thou my hope and my crown,
thou my gladness and mine honour, O Lord.
What has thy servant but what he has received
from thee, and this without any merit of his own ?
Thine are all things which thou hast given and
which thou hast made.
I am poor and in labours from my youth ; and my
soul is sometimes saddened unto tears, and some-
times is disturbed within herself by reason of suffer-
ings at hand.
I long for the joy of peace ; I beg again and again
for the peace of thy children, who are fed by thee in
the light of thy consolation.
If thou givest peace, if thou infusest holy joy, the
soul of thy servant shall be full of melody, and de-
vout in thy praise.
But if thou withdraw thyself, as thou art very
231
often wont, he will not be able to run in the way of
thy commandments, but rather his knees are bent
for the smiting of his breast ; because it is not with
him as it was yesterday and the day before, when
thy lamp shone over his head, and he was covered
under the shadow of thy wings from temptations
coming on like a flood.
Father, just and always to be praised, the hour is
come for thy servant to be tried.
Father, worthy of all love, it is fitting that thy
servant should at this hour suffer something for
thee.
Father, always to be honoured, the hour is come
which thou didst foresee from all eternity, that thy
servant for a short time should be outwardly op-
pressed, but inwardly live always to thee ; that he
should be a little slighted and humiliated, and should
seem wanting in the sight of men ; that he should
be severely affli<5led with sufferings and weaknesses ;
that so he may rise again with thee in the dawn of a
new light, and be glorified in heaven.
Holy Father, this hast thou appointed, and so hast
thou willed ; and that has come to pass which thou
hast ordained.
For this is a favour to thy friend that he should
suffer and be afflicted in this world for the love of
thee, how often soever and by whomsoever thou
permittest it to befall him.
Without thy counsel and providence, and without
cause, nothing is done upon earth.
It is good for me, Lord, that thou hast humiliated
me, that I may learn thy statutes ; and that I may
cast away all uplifting of heart and all presumption.
It is useful for me that shame has covered my face,
232
that I may seek for comfort to thee rather than to
men.
I have also learned thereby to dread thine inscrut-
able judgments ; who dost afflict the just together
with the wicked, but not without equity and justice.
Thanks be to thee that thou hast not spared my
sins, but hast worn me down with bitter stripes,
inflicting pains and sending distress both within and
without.
Of all under heaven there is none that can com-
fort me but thou, O Lord my God, the heavenly
physician of souls, who smitest and dost heal, leadest
down to hell, and bringest up again.
Thy chastisement is on me, and thy rod itself shall
teach me.
Behold, dear Father, I am in thy hands; I bow
myself down under the rod of thy correction.
Smite thou my back and my neck, that I may
bend my crookedness to thy will.
Make me a pious and humble disciple of thine, as
thou wert wont well to do, that I may walk at thine
every sign.
To thee I commit myself, and all that is mine, to
be corrected ; it is better to be chastised here than
hereafter.
Thou knowest all things and each thing, and there
is nothing in the conscience of man hidden from thee.
Thou knowest things to come, before they are
done; nor hast thou need that any should teach
thee or remind thee of the things that are done upon
earth.
Thou knowest what is expedient for my progress,
and how serviceable tribulation is to rub away the
rust of sin.
233
Do with me according to thy good pleasure which
I have desired ; and despise not my sinful life, to no
one better or more clearly known than to thee
alone.
Grant me, O Lord, to know what I ought to know,
to love what I ought to love, to praise what is most
pleasing to thee, to esteem what is precious in thy
sight, to despise what is vile in thine eyes.
Suffer me not to judge according to the sight of
the outward eyes, nor to pronounce according to
the hearing of the ears of inexperienced men ; but
to determine both the things that are seen and
spiritual things with true judgment, and above all
things ever to seek thy good will and pleasure.
The minds of men are often deceived in judging,
and the lovers of this world are deceived in loving
visible things alone.
What is a man the better for being reputed greater
by man ?
The cheat deceives the cheat, the vain the vain,
the blind the blind, the weak the weak, whilst they
extol them ; and in truth one rather puts another to
confusion whilst he vainly praises him.
For how much each one is in thine eyes, so much
he is and no more, says the humble Saint Francis.
234
CHAPTER LI.
THAT WE MUST EXERCISE OURSELVES IN
HUMBLE WORKS, WHEN WE CANNOT
ATTAIN TO HIGH THINGS.
i(ON, thou canst not always continue
in a more than usually fervent desire
of goodness, nor stand in a degree
of contemplation higher than thy
wont ; but it must needs be that thou
shouldest from time to time descend
to lower things by reason of original corruption, and
shouldest even unwillingly and wearily bear the
burden of this corruptible life.
As long as thou carriest about with thee a mortal
body, thou shalt feel weariness and heaviness of
heart.
Thou oughtest therefore, as long as thou art in
the flesh, oftentimes to bewail the burden of the
flesh, for that thou canst not without intermission
engage in spiritual exercises and divine contempla-
tion.
At these times it is expedient for thee to betake
thyself to lowly works in the outer world, and to
recreate thyself in good actions, to look for my
coming and my heavenly visitation with firm hope,
to bear with patience thy banishment and the dryness
235
of thy mind, till thou be visited again by me, and
delivered from all disquiet.
For I will make thee forget thy toils, and enjoy
inward rest.
I will spread before thee the pleasant fields of the
Scriptures, that with enlarged heart thou mayest
begin to run in the way of my commandments.
And thou shalt say that u the sufferings of this
present time are not worthy to be compared with
the glory to come which shall be revealed in us.
236
CHAPTER LIL
THAT A MAN OUGHT NOT TO ESTEEM HIM-
SELF WORTHY OF CONSOLATION, BUT
RATHER DESERVING OF STRIPES.
}ORD, I am not worthy of thy conso-
lation nor of any spiritual visitation ;
and therefore thou dealest justly with
me when thou leavest me poor and
desolate.
For if I could shed tears as the sea,
yet should I not be worthy of thy consolation.
Wherefore I am worthy only to be scourged and
punished, because I have grievously and often
offended thee, and in many things greatly sinned ;
So then, on a true account, I have not deserved
even the smallest consolation.
But thou, good and merciful God, who wiliest not
that thy works should perish, to show the riches of
thy goodness towards the vessels of mercy, vouch-
safest to comfort thy servant above human measure,
and beyond all his deserts.
For thy consolations are not like the converse of
men.
What have I done, O Lord, that thou shouldest
bestow on me any heavenly consolation ?
I can not recall to mind aught of good that I have
23?
done; but that I have been always prone to vice,
and slothful to amend.
It is true, and I cannot deny it ; if I should say
otherwise thou wouldest stand against me, and there
would be none to defend me.
What have I deserved for my sins save hell and
the fire eternal ? In truth, I confess that I am
worthy of all scorn and contempt ; neither is it
fitting that I should be named among thy devout
servants. And though it goes against me to hear
this, because of truth I will confess against myself
my sins, that so I may the easier deserve to obtain
thy mercy.
What shall I say, who am guilty and full of all
confusion ?
I have no tongue to speak aught but this one
word : I have sinned, O Lord, I have sinned ; have
mercy on me and pardon me.
Suffer me, therefore, that I may lament my sorrow
a little before I go to the land that is dark, and
covered with the mist of death.
What dost thou chiefly require of a guilty and
wretched sinner but that he should feel contrition,
and humble himself for his sins ?
Of true contrition and humility of heart is born
the hope of pardon, the disquieted conscience is
reconciled, grace which was lost is recovered, a man
is kept from the wrath to come, and God and the
penitent soul meet together in a holy kiss.
Humble contrition for sins is an acceptable sacri-
fice to thee, O Lord ; of far sweeter odour before
thee than the smoke of incense.
This is also that pleasing ointment which thou
didst will should be poured upon thy sacred feet ;
238
for never hast thou despised a contrite and humble
heart.
There is a place of refuge from the face of the
wrath of the enemy ; there whatever stain has been
elsewhere contracted, is effaced and washed away.
239
CHAPTER LIII.
THAT THE GRACE OF GOD UNITES NOT
WITH THOSE WHO HAVE A RELISH
FOR EARTHLY THINGS.
JON, my grace is precious; it suffers
not itself to be mingled with out-
ward things or earthly consola-
tions.
Thou must therefore cast away
every obstacle to grace, if thou desire
to be ready for the inpouring of it.
Choose a secret place for thyself; love to dwell
with thyself alone ; seek not the talking with any
one ; but rather pour out thy devout prayer to God,
that thou mayest keep thy mind in compunction,
and thy conscience pure.
Esteem the whole world as nothing; prefer
the giving thy time to God before all external
things.
For thou canst not have leisure both for me,
and at the same time delight thyself in transitory
things.
Thou must be far removed from thine acquaint-
ance, and from those that are dear to thee, and
keep thy mind to thyself, away from all temporal
solace.
240
So the blessed apostle Peter beseeches the faithful
of Christ to keep themselves as strangers and pil-
grims in this world.
Oh, what great confidence will he have at the hour
of his death who is not detained by an affecftion to
any thing in the world !
But the having a heart thus perfectly set apart
from all things is more than the disordered mind can
as yet understand ; neither does the natural man
recognize the liberty of the interior man.
But if he will be spiritual indeed, he must re-
nounce those who are near him as well as those
who are afar off, and beware of none more than of
himself.
If thou hast perfectly overcome thyself, thou wilt
with more ease subdue all things else.
The perfecft victory is to triumph over self.
For he who keeps himself in subjection, so that
his appetite is subjecft to reason, and his reason in
all things obedient to me ; he is indeed a conqueror
of himself, and lord of the world.
If thou wouldest fain mount thus high, thou must
begin manfully, and lay the axe to the root, that
thou mayest pluck up and destroy thy secret inordi-
nate inclination to thyself, and to all selfish and
material goods.
On this defecft, that a man inordinately loves him-
self, hangs almost all in thee thou hast to root out
and overcome; and when this evil has been once
conquered and brought under, soon will there be
great peace and tranquillity.
But because there are few who labour to die
perfectly to themselves, and who fully tend beyond
themselves ; therefore do they remain entangled in
241 R
themselves, nor can they be lifted in spirit above
themselves.
But he who desires to walk with me at liberty,
must mortify all his evil and inordinate affections,
and must not from selfish love cling longingly to any
thing created.
242
CHAPTER LIV.
OF THE DIFFERENT MOTIONS OF NATURE
AND GRACE.
JON, observe diligently the motions
of nature and of grace ; for they move
in very opposite ways and very
subtly, and can scarcely be distin-
guished but by him who is spiritual,
and in his inmost heart enlightened.
All men indeed yearn after good, and pretend to
something of good in all they do and say; therefore,
under the semblance oT good, many are deceived.
Nature is crafty and draws, ensnares, and deceives
many, and has always itself for its end ;
But grace walks with simplicity, declines from all
appearance of evil, spreads no deceits, and does all
things purely for God, in whom also as her last end
she rests.
Nature is not willing to die or to be restrained, to
be overcome or to be made subject ; neither will she
of her own accord be brought under ;
But grace studies the mortification of self, resists
sensuality, seeks to be subjected, desires to be over-
come, is not bent on using her own liberty, loves to
be held under discipline, and desires not to have the
command over any one, but under God ever to live,
243
stand, and be ; and for the sake of God is ever ready
to bow herself down humbly under all human
creatures.
Nature labours for her own advantage, and con-
siders what gain may reach her from another.
But grace considers not what may be useful and of
advantage to herself, but rather what may be profit-
able to many.
Nature willingly receives honour and respect ;
But grace faithfully ascribes all honour and glory
to God.
Nature is afraid of shame and of contempt.
But grace rejoices to suffer reproach for the name
of Jesus.
Nature loves ease and bodily rest ;
But grace cannot be unemployed, and gladly em-
braces toil.
Nature seeks to have things which are curious
and fine, and abhors things which are cheap and
coarse ;
But grace is pleased with that which is plain and
humble, disdains not rough things, nor shrinks from
being clad in old clothes.
Nature has regard to temporal things, rejoices at
earthly gain, is troubled at losses, and is provoked
at every slight injurious word.
But grace looks intently on things eternal, and
cleaves not to those which pass with time ; neither
is she disturbed at the loss of goods, nor exasperated
with hard words ; for she has placed her treasure
and her joy in heaven, where nothing is lost.
Nature is covetous, and more gladly receives than
gives, she loves to have things for her own and to
herself;
244
But grace is compassionate and open-hearted,
avoids self-interest, is contented with little, and
judges it more blessed to give than to receive.
Nature inclines to creatures, to the flesh which is
its own, to vanities and runnings to and fro ;
But grace draws to God and to virtue, renounces
creatures, flies the world, hates the desires of the
flesh, restricts all gadding abroad, and blushes to
appear in public.
Nature gladly has some outward solace in which
it may take a sensible delight.
But grace seeks to be comforted in God alone, and
to find delight in the Sovereign Good above all the
things that are seen.
Nature acfls wholly for her own gain and ad-
vantage; she can do nothing without price, but
hopes to get something equal or better, or praise or
favour, for her kindnesses; and longs to have her
deeds and gifts and words much valued ;
But grace seeks nothing temporal, nor requires
in payment any other recompense than God alone,
nor desires more of the necessaries of this life
than so much as may help her to obtain the things
eternal.
Nature rejoices in a multitude of friends and kin-
dred ; she glories in the nobility of her stock and
descent ; she fawns on those in power, flatters the
rich, and applauds those who are like herself;
But grace loves even her enemies, and is not
puffed up with having a crowd of friends, nor sets
she any store by family or birth, unless when joined
with greater virtue : she favours rather the poor than
the rich ; her sympathy is with the innocent rather
than the powerful ; she rejoices with the truthful,
and not with the deceitful ; she ever exhorts the
245
good to be zealous for the better gifts, and to be
made like to the Son of God, by virtues.
Nature soon complains of want and inconveni-
ence;
But grace bears poverty with constancy.
Nature turns all things back to herself, and for
herself she labours and disputes ;
But grace leads all things back to God, from
whom, as their source, all things flow ; she ascribes
no good to herself, nor does she arrogantly pre-
sume of herself; she strives not, nor prefers her own
opinion to others, but submits her own mind and
judgment to the eternal wisdom and to the divine
testing.
Nature covets to know secrets and to hear news ;
likes to be seen abroad, and to make trial of many
things by the senses ; longs to be noticed, and to do
such things as may procure praise and admiration ;
But grace cares not for the hearing of new and
curious things, for all this springs from the old
corruption, since nothing is new or lasting upon
earth.
She teaches therefore to restrain the senses, to
avoid vain complacency and ostentation, humbly
to hide those things which are worthy of praise
and admiration, and from every thing and in every
science, to seek the fruit of usefulness and the praise
and honour of God.
She desires not to have herself or what belongs
to her extolled, but wishes that God may be blessed
in his gifts, who bestows all things of his mere
love.
This grace is a supernatural light, and a certain
246
special gift of God, the proper mark of the elec5l,
and the pledge of eternal salvation, which elevates
a man from the things of the earth to the love of
heavenly things, and makes him spiritual who was
carnal.
Wherefore, the more nature is kept down and
subdued, the greater is the grace that is infused ;
and the spiritual man by new visitations is daily
more reformed according to the image of God.
247
CHAPTER LV.
OF THE CORRUPTION OF NATURE, AND OF
THE EFFICACY OF DIVINE GRACE.
LORD my God, who hast created me
after thine own image and likeness,
grant me this grace which thou hast
shown to be so great and so necessary
to salvation, that I may overcome
my very evil nature, which draws
me to sins and perdition.
For I perceive in my flesh the law of sin contra-
dicting the law of my mind, and leading me captive
to obey my senses in many things ; neither can I
resist the passions thereof unless assisted by thy
holy grace, glowingly infused into my heart.
I need thy grace, and great grace, to overcome
nature, which is always prone to evil from her
youth.
For she having fallen through the first man,
Adam, and having been corrupted by sin, the
penalty of this stain has come down upon all man-
kind ; so that nature herself, which by thee was
fashioned good and upright, now stands for the
vice and infirmity of corrupted nature ; since she
tends, when left to herself, to evil and to things
below.
248
For the little strength which remains is but as a
spark hidden in the ashes.
This is our natural reason itself, wrapped around
with a great mist, still able to judge between good
and evil, and to discern the true and the false,
though it be unable to fulfil all that it approves ;
and does not now enjoy the full light of truth, nor a
healthy state of its affections. Hence it is, O my
God, that according to the inward man I am de-
lighted with thy law, knowing that thy command
will prove to be good, just and holy, and reproving
all evil and sin as what ought to be shunned.
And yet with the flesh I serve the law of sin, whilst
I rather obey my senses than my reason.
Hence it is that to will good is present with me,
but how to accomplish it, I find not.
Hence I often make many good resolutions ; but
because I lack grace to help my weakness, through
a slight resistance I recoil and fall away.
Hence it comes to pass that I recognize the way of
perfection, and see clearly enough what it is I ought
to do ; but being pressed down with the weight of
my own corruption, I rise not to those things which
are more perfect.
Oh, how exceedingly necessary is thy grace for me,
O Lord, to begin that which is good, to continue it,
and to perfecft it !
For without it I can do nothing; but I can
do all things in thee when thy grace strengthens
me.
O grace truly of heaven, without which we have
no merits of our own, neither are any of the gifts of
nature to be valued !
No arts, no riches, no beauty or strength, no wit
249
or eloquence, are of any worth with thee, O Lord,
without grace ;
For the gifts of nature are common to the good
and bad ; but grace or divine love is the proper gift
of the elecfl, and they who are adorned with it are
deemed worthy of eternal life.
This grace is so excellent that neither the gift of
prophecy, nor the working of miracles, nor any
speculation, how sublime soever, is of any value
without it.
Nay not even faith, nor hope, nor any other
virtues, are acceptable to thee without charity and
grace.
most blessed grace, which makes the poor in
spirit rich in virtues, and renders him who is rich
with many goods humble of heart !
Come, descend upon me, replenish me betimes
with thy consolations ; lest my soul faint through
weariness and dryness of mind.
1 beseech thee, O Lord, that I may find grace
in thy sight ; for thy grace is enough for me,
though I obtain none of those things which nature
desires.
If I be tempted and afflicted with many tribula-
tions, I will fear no evil whilst thy grace is with
me.
She is my strength ; she gives counsel and
help.
She is more mighty than all mine enemies, and
wiser than all the wise.
She is the mistress of truth, the teacher of disci-
pline, the light of the heart, the solace of afflidlion,
the banisher of sorrow, the remover of fear, the
nurse of devotion, the producer of tears.
250
What am I without her but a dry tree, and an
useless stock, fit only to be cast away ?
Let thy grace therefore, O Lord, always prevent
and follow me, and make me ever intent upon good
works, through Jesus Christ thy Son. Amen.
251
CHAPTER LVI.
THAT WE OUGHT TO DENY OURSELVES,
AND IMITATE CHRIST BY THE CROSS.
, in so far as thou canst go out of
thyself, so far wilt thou be able to
pass over into me.
As the desiring nothing abroad
brings peace at home, so to give up
self inwardly unites us with God.
I will have thee go on to learn perfect renuncia-
tion of thyself in my will, without contradiction or
complaint.
Follow me : I am the way, the truth, and the life.
Without the way there is no going, without the
truth there is no knowing, without the life there is
no living.
I am the way which thou must follow, the truth
which thou must believe, the life which thou must
hope for.
I am the way secure from harm, the truth which
cannot fail, and the life which can have no end.
I am the straightest way, the sovereign truth, the
true life, the blessed life, the uncreated life.
If thou abide in my way, thou shalt know the
truth, and the truth shall make thee free, and thou
shalt lay hold on life everlasting.
252
If thou wilt enter into life, keep the command-
ments.
If thou wilt know the truth, believe me ; if thou
wilt be perfect, sell all thou hast.
If thou wilt be my disciple, deny thyself.
If thou wilt possess the blessed life, despise the
present life.
If thou wilt be exalted in heaven, humble thyself
in the world.
If thou wilt reign with me, bear the cross with
me.
For none but the servants of the cross find the
way of bliss and of true light.
Lord Jesus, forasmuch as thy way was narrow
and despised by the world, grant that I may follow
thee, though the world despise me ;
For the disciple is not above his master, nor the
servant above his lord.
Let thy servant exercise himself in thy life, for
there is my salvation and true holiness.
Whatever more than this I read or hear neither
refreshes me, nor gives me full delight.
Son, as thou knowest these things and hast read
them all, blessed shalt thou be if thou doest them.
He who has my commandments and keeps them,
he it is who loves me. And I will love him, and will
manifest myself to him ; and I will make him sit
down with me in the kingdom of my Father.
Lord Jesus, as thou hast said and hast pro-
mised, so may it be indeed, and may it be my lot to
merit it.
I have received the cross, I have received it from
253
thy hand ; I will bear it ; and bear it unto death, as
thou hast laid it upon me.
Verily, the life of a good monk is a cross, but it
leads him to paradise.
We have begun, it is not lawful to go back, nor
should we leave off.
Come, then, my brethren ; let us go forward to-
gether ; Jesus will be with us.
For the sake of Jesus we took up this cross ; for
the sake of Jesus let us persevere in the cross.
He will be our helper, who is our captain and our
forerunner.
Behold, our king goes on before us, and he will
fight for us.
Let us follow him like men ; let no one fear the
terrors of the fight ; let us be ready to die valiantly
in battle; and let us not stain our glory by flying
from the cross.
254
CHAPTER LVII.
THAT A MAN SHOULD NOT BE TOO MUCH
DEJECTED WHEN HE FALLS INTO
SOME DEFECTS.
JON, patience and humility in adver-
sity are more pleasing to me than
much consolation and devotion in
prosperity.
Why art thou disturbed at a little
thing said against thee ? if it had
been more thou oughtest not to have been moved.
But now let it pass; it is not the first, nor any
thing new, nor will it be the last if thou live long.
Thou art valiant enough so long as no adversity or
opposition comes in thy way.
Thou canst also give good advice and encourage
others with thy words; but when any unexpected
trouble comes to thy door, then lackest thou counsel
and courage.
Consider thy great frailty, which thou hast often
experienced in small difficulties; yet it is for thy
salvation when these or such-like things befall thee.
Put it away from thy heart, according to thy better
knowledge; and if it has touched thee, yet let it
not cast thee down, nor keep thee a long time en-
tangled.
255
At least, bear it patiently, if thou canst not with joy.
And though thou be not willing to bear it, and
feel indignation, restrain thyself, and suffer not any
unseemly word to come out of thy mouth which may
offend the little ones.
Soon will the commotion stirred up be soothed to
rest, and thine inward smart will be sweetened by
the return of grace.
As I live, saith the Lord, I am ready to help and
comfort thee more than my wont, if thou put thy
trust in me, and devoutly call upon me.
Keep thy mind calm and even, and gird thyself to
a greater endurance.
All is not rendered vain if thou feel thyself often
afflicted or grievously tempted.
Thou art man, and not God ; thou art flesh, not an
angel.
How couldest thou have ever remained in the same
state of virtue, when this was not found in the angel
in heaven, nor in the first man in paradise ?
I am he who raise up and save them who mourn ;
and those who know their own infirmity I lead
onward to my divinity.
O Lord, blessed be thy word ; sweeter to my mouth
than honey and the honey-comb.
What should I do in so great tribulations and
anguish, if thou didst not encourage me with thy
holy words ?
So only I come at length to the haven of salvation, ,
what matter is it how much or what I suffer ?
Grant me a good end ; grant me a happy passage
out of this world; be ever mindful of me, O my
God, and direct me by the straight road to thy
kingdom. Amen.
256
CHAPTER LVIII.
OF NOT SEARCHING INTO HIGH MATTERS,
NOR INTO THE SECRET JUDGMENTS
OF GOD.
JON, take heed thou dispute not about
high matters, nor about the hidden
judgments of God ; why this man is
left thus, and that other is raised to
so great grace ; or why this person is
so much afflidled, and that other so
highly exalted.
These things exceed any power of man ; neither
is any reason or discourse able to trace out the
judgments of God.
When therefore the enemy suggests to thee these
things, or thou hearest curious men inquiring into
them, give answer in the words of the prophet :
Thou art just, O Lord, and thy judgment is right.
And again : The judgments of the Lord are true,
justified in themselves.
My judgments are to be feared, not to be searched
into ; for they are incomprehensible to human
understanding.
Moreover, inquire thou not, nor dispute concerning
the merits of the saints ; which of them is more holy
257 s
than the other, or which the greater in the kingdom
of heaven.
These things oftentimes breed strifes and unprofit-
able contentions, and nourish pride and vain glory ;
whence arise envy and dissensions, whilst one man
proudly seeks to exalt this saint, and another man
another.
Now to desire to know, and to search into, such
things as these yields no fruit, but rather displeases
the saints ; for I am not the God of dissension, but
of peace, which peace consists more in true humility
than in exalting self.
Some are drawn by a zeal of love towards these
saints or those with greater affection, but with affec-
tion rather human than divine.
I am he who made all the saints; I gave them
grace ; I have bestowed on them glory.
I know the merits of each ; I prevented them by
the blessings of my sweetness.
I foreknew my beloved before the ages.
I chose them out of the world ; it was not they
who first chose me.
I called them by grace, and drew them to me by
mercy.
I led them through many temptations, I poured
into their hearts marvellous consolations, I gave
them perseverance, I have crowned their patience.
I know the first and the last ; I embrace all with
an inestimable love.
I am to be praised in all my saints; I am to be
blessed above all things and to be honoured in each
one of them, whom I have thus gloriously magnified
and predestined without any foregoing merits of
their own.
He, therefore, who despises one of the least of my
258
saints, honours not him who is great ; for I have
made both small and great.
And he who derogates from any one of the saints
derogates also from me, and from all others in the
kingdom of heaven.
They are all one through the bond of love ; they
have the same sentiments, the same will, and all
love each other as one.
And moreover, what is much higher, they all love
me more than themselves and their own merits.
For, being carried up above themselves and drawn
out of the love of themselves, they are wholly set on
the love of me, in whom also theyrest with enjoyment.
There is nothing which can divert them from me or
lower their rank ; for, being full of the eternal truth,
they burn with the fire of a charity which cannot be
extinguished.
Therefore, let carnal and sensual men forbear
to dispute of the state of the saints, for they know
not how to love any thing but their own delights.
They add and take away according to their own
inclination, not according to what is pleasing to
eternal truth.
In many there is ignorance, especially in such as,
being but little enlightened, seldom know how to
love any one with a perfecft spiritual love.
They are as yet much drawn towards such or such
by a natural affection and human friendship ; and as
they are affecSled with regard to things below, so they
form their ideas of the things of heaven.
But there is an incomparable distance between
what the imperfect imagine and what enlightened
men contemplate by revelation from above.
Take heed, therefore, my son, that thou treat
259
not curiously of these things, which exceed thy
knowledge ; but rather make it thy business and thy
aim that thou be found even the least in the kingdom
of God.
Even if any one should know who were more holy
or held to be greater in the kingdom of heaven,
what would this knowledge profit him, unless he
would take occasion from knowing this to humble
himself in my sight, and rise up to a greater praise
of my name ?
He does what is far more pleasing to God, who
thinks of the greatness of his own sins, and the
littleness of his own virtues, and how far is he who
disputes about their greatness or smallness, from the
perfection of the saints.
It is better to invoke the saints with devout prayers
and tears, and to implore their glorious suffrages
with a humble mind, than by a vain inquiry to search
into their secrets.
They are well, yea perfectly contented, if men
would be but contented, and would refrain from
their vain discourses.
They glory not in their own merits, for they
ascribe nothing of goodness to themselves, but all to
me ; because I bestowed all upon them out of my
infinite charity.
They are filled with so great a love of the Divinity,
and with such overflowing joy, that there is nothing
lacking to their glory, nor can any happiness be
lacking to them.
All the saints, the higher they are in glory, the
more humble are they in themselves, and the nearer
to me, and the better beloved by me.
And therefore thou hast it written, that: They
cast their crowns before God, and fell on their faces
260
before the Lamb, and adored him who liveth for
ever and ever.
Many inquire who is the greater in the kingdom
of God, when they know not whether they shall be
worthy to be numbered among the least.
It is a great matter to be even the least in heaven,
where all are great ; because all shall be called and
shall be the children of God.
The least shall be as a thousand, and the sinner of
a hundred years shall die.
For when the disciples asked who was the greater
in the kingdom of heaven, they received this answer :
Except ye be converted, and become as little
children, ye shall not enter into the kingdom of
heaven. Whosoever therefore shall humble himself
as this little child, he is the greater in the kingdom
of heaven.
Woe to them who disdain to humble themselves
willingly with the little children ; for the low gate
of the heavenly kingdom will not allow them to
enter.
Woe also to the rich, who have their consolations
here ; for when the poor shall go into the kingdom
of God, they shall stand without lamenting.
Rejoice ye who are humble, and be glad ye who
are poor, for yours is the kingdom of God ; if indeed
ye walk in truth.
261
CHAPTER LIX.
THAT ALL HOPE AND CONFIDENCE IS TO
BE FIXED IN GOD ALONE.
^ORD, what is my confidence which I
have in this life, or what my greater
comfort amongst all things which are
seen under heaven ?
Is it not thou, O Lord my God,
whose mercies are without number ?
Where was it ever well with me absent from thee,
or when could things go ill with me when thou wast
present ?
I had rather be poor for thy sake, than rich without
thee.
I choose rather to sojourn upon earth with thee,
than to possess heaven without thee.
Where thou art there is heaven ; and there is death
and hell where thou art not.
Thou art my longing, and therefore I must needs
sigh after thee, cry, and entreat.
In short, I cannot fully trust in any one to bring
me more seasonable help in my necessities, save
only in thee, my God.
Thou art my hope, thou my confidence, thou my
comforter, and most faithful in all things.
All seek their own interest ; thou aimest only at
262
my salvation and profit, and turnest all things to my
good.
Even though thou expose me to various tempta-
tions and adversities, yet all this thou ordainest for
my good ; thou who art wont to prove thy beloved
servants a thousand ways.
And in this proving of me thou oughtest no less
to be loved and praised than if thou wert to fill me
with heavenly consolations.
In thee, therefore, Lord God, I put all my hope
and refuge, on thee I repose all my tribulation and
anguish ; for I find all to be infirm and unstable
whatever I behold out of thee.
For neither will many friends avail me, nor strong
helpers bring me succour, nor wise counsellors give
an useful answer, nor books of learned men console
me, nor all precious substance set me free, nor any
secret and pleasant place keep me safe, if thou thy-
self stand not by me, help not, strengthen, cheer,
teach and keep me.
For all things which seem to be for our peace and
for our happiness are nothing when thou art absent ;
and in truth confer no happiness.
Thou therefore art the end of all good, the height
of life, and the depth of all that can be uttered ; and
to trust in thee above all things is the greatest com-
fort of thy servants.
To thee I lift mine eyes ; in thee, my God, Father
of mercies, I put my trust.
Bless and sanc5lify my soul with thy heavenly
blessing, that it may be made thy holy habitation
and the seat of thy eternal glory ; and in what thou
hast deigned to make thy temple let nothing be
found which may offend the eyes of thy majesty.
263
According to the greatness of thy goodness and
the multitude of thy mercies, look down upon me,
and give ear to the prayer of thy poor servant,
banished far from thee in the region of the shadow
of death.
Protect and keep the soul of thy poor servant
amidst so many perils of this corruptible life, and
direct him with the fellowship of thy grace through
the path of peace to the country of everlasting
light. Amen.
264
BOOK IV.
A DEVOUT EXHORTATION TO HOLY
COMMUNION.
BOOK IV.
A DEVOUT EXHORTATION TO HOLY
COMMUNION.
THE VOICE OF CHRIST.
|OME unto me, all ye who labour and
are heavy laden, and I will refresh
you, saith the Lord.
The bread, which I will give, is my
flesh for the life of the world.
Take and eat : This is my body
which shall be delivered for you : do this in remem-
brance of me.
He who eateth my flesh and drinketh my blood,
abideth in me, and I in him.
The words which I have spoken to you are spirit
and life.
267
CHAPTER I.
WITH HOW GREAT REVERENCE CHRIST IS
TO BE RECEIVED.
THE VOICE OF THE DISCIPLE.
HESE are thy words, O Christ, eternal
Truth, though not all delivered at one
time nor written in one place.
Since therefore they are thy words
and true, they are all to be received
by me gratefully and with faith.
They are thine, and thou didst utter them ; and
they are also mine, because thou didst give them
forth for my salvation.
Gladly do I receive them from thy mouth, that
they may be more closely ingrafted on my heart.
Words of so great tenderness, full of sweetness
and love, encourage me; but my own sins terrify
me, and my unclean conscience beats me back from
approaching to such great mysteries.
The sweetness of thy words invites me, but the
multitude of my offences weighs me down.
Thou commandest me to draw near to thee with
confidence if I would have part with thee ; and to
receive the food of immortality if I would obtain
life and glory everlasting.
268
Come to me, thou sayest, all ye who labour and
are heavy laden, and I will refresh you.
O sweet and kindly word in the ear of a sinner,
that thou, O Lord my God, shouldest invite the poor
and needy to the communion of thy most sacred
body!
But who am I, Lord, that I should presume to
come to thee ?
Behold, the heaven of heavens cannot contain
thee ; and thou sayest, Come ye all to me.
What means this most compassionate condescen-
sion, and so friendly an invitation ?
How shall I dare to approach, who am conscious
to myself of no good on which I can presume ?
How shall I introduce thee into my house, I who
have too often offended thy most gracious counten-
ance?
Angels and the archangels stand in awe ; the saints
and the just are afraid ; and thou sayest : Come ye
all to me.
Unless thou, O Lord, hadst said it, who could
believe it to be true ?
And unless thou didst command it, who would
attempt to draw near ?
Behold, Noe, a just man, toiled an hundred years
in building the ark, that he with a few might be
saved ; and I, how can I in one hour prepare myself
to receive with reverence the maker of the world ?
Moses, that great servant of thine and thy special
friend, made an ark of incorruptible wood, which he
also covered with purest gold, that he might lay up
therein the tables of the law; and shall I, a foul
corrupted creature, presume so lightly to receive
thee, the maker of the law and the giver of life ?
269
Solomon, wisest of the kings of Israel, employed
seven years in building a magnificent temple to the
praise of thy name ;
And for eight days he kept the feast of the dedica-
tion thereof; he offered a thousand peace-offerings,
and solemnly, with sound of trumpet and with
shoutings, set up the ark of the covenant in the
place prepared for it ;
And I, wretched and poorest of men, how shall I
bring thee into my house ; I, who can hardly spend
one half-hour devoutly ? and would that I had ever
once spent one half-hour as I ought !
O my God, how much did they endeavour to
please thee ! Alas, how little is it that I do ! How
short a time do I spend when I prepare myself to
communicate !
Seldom am I wholly collected, very seldom free
from all distracftion.
And yet, surely, in the life-giving presence of thy
Deity no unbecoming thought should occur to me,
nor any thing created occupy my mind ; for it is not
an angel, but the lord of angels, whom I am about
to entertain as my guest.
And yet there is a very great difference between
the ark of the covenant with its relics, and thy most
pure body with its unspeakable virtues ; between
those sacrifices of the law, which were figures of
things to come, and the true sacrifice of thy body,
which is the accomplishing of all those ancient
sacrifices.
Why, then, do I not more ardently long for thy
adorable presence ?
Why do I not prepare myself with greater care
to receive thy sacred gifts, since those holy patriarchs
270
and prophets of old, kings also and princes with the
whole people, have shown so great affecftion of devo-
tion towards thy divine worship ?
The most devout king David danced before the
ark of God with all his might, commemorating the
benefits bestowed on the fathers in times past.
He made musical instruments of sundry kinds ; he
put forth psalms, and appointed them to be sung
with joy ; he himself likewise often sang to the harp,
inspired with the grace of the Holy Ghost.
He taught the people of Israel to praise God with
their whole heart, and to join their voices in blessing
and magnifying him every day.
If so great devotion was then used, and such re-
membrance of the praise of God before the ark of
the covenant, how great ought to be the reverence
and devotion which I and all Christian people should
have in the presence of this sacrament, in the receiv-
ing of the all-transcending body of Christ !
Many run to sundry places to visit the relics of the
saints, and are astonished to hear of their wonderful
works ; they look at the spacious buildings of their
churches, and kiss their sacred bones wrapt up in
silk and gold ;
And behold, thou art present here to me on the
altar, thou, my God, saint of saints, creator of men,
and lord of angels.
Oftentimes in seeing those things men are moved
with curiosity and the novelty of things not yet seen,
and but little fruit of amendment is reaped thereby,
especially when men so lightly run hither and
thither without true contrition.
But here in the sacrament of the altar thou art
271
wholly present, my God, the man Christ Jesus;
where also the fruit of eternal salvation is plentifully
reaped, as often as thou art worthily and devoutly
received.
And to this we are not drawn by any levity,
curiosity, or by sense, but by a firm faith, a devout
hope, and a sincere charity.
O invisible God, creator of the world, how won-
derfully dost thou deal with us ! how sweetly and
graciously dost thou order all things with thine
elecSl, to whom thou offerest thyself to be received in
this sacrament !
For this passes all understanding ; this in a par-
ticular manner attracts the hearts of the devout and
enkindles their love.
For thy true faithful, who dispose their whole
life towards amendment, frequently receive a great
grace of devotion and love of virtue from this most
worthy sacrament.
O, wonderful and hidden grace of this sacrament,
which only the faithful of Christ know, but which
unbelievers and those who serve sin cannot ex-
perience !
In this sacrament is conferred spiritual grace, the
virtue lost is repaired in the soul, and the beauty
comes back which had been disfigured by sin.
And so great sometimes is this grace, that from the
abundance of the devotion which is granted, not
only the mind, but the frail body also, feels fuller
strength bestowed on it.
Yet it is much to be lamented and bewailed that
we should be so lukewarm and negligent as not to
272
be drawn with greater affedlion to the receiving of
Christ, in whom consist all the hope and the merit
of those who are to be saved.
For he is our sancStification and redemption ; he is
the consolation of wayfarers, and the eternal enjoy-
ment of saints.
It is therefore much to be lamented that many
take so little heed to this saving mystery, which
gladdens heaven, and upholds all the world.
Alas for the blindness and hardness of the human
heart, which does not more consider so unspeakable
a gift, and from daily habit even drifts down into
heedlessness !
For if this most holy sacrament were celebrated
in only one place, and consecrated only by one
priest in the world, with how great longing thinkest
thou would men be affected towards that place and
to such a priest of God, that they might see the
divine mysteries celebrated !
But now there are made many priests, and Christ
is offered up in many places, that the grace and love
of God to man may appear so much the greater the
more widely this holy communion is spread through-
out the world.
Thanks be to thee, O Jesus, good shepherd, con-
tinuing ever, who hast vouchsafed tq feed us poor
exiles with thy precious body and blood, and to
invite us to the receiving of these mysteries with
the words even of thine own mouth, saying : Come
to me, all ye who labour and are heavy laden, and I
will refresh you.
273
CHAPTER II.
THAT THE GREAT GOODNESS AND LOVE
OF GOD IS SHOWN TO MAN IN THIS
SACRAMENT.
THE VOICE OF THE DISCIPLE.
LORD, trusting in thy goodness and
in thy great mercy, sick I come to
the Saviour, hungry and thirsty to
the fountain of life, needy to the king
of heaven, a servant to his Lord, a
creature to the creator, in desolation
to my merciful comforter.
But whence is this to me, that thou shouldest
come to me ? Who am I that thou shouldest give
thyself to me ?
How dare a sinner appear before thee ? and how
dost thou vouchsafe to come to a sinner ?
Thou knowest thy servant, and thou knowest that
he has nothing of good in himself that thou shouldest
grant him this favour.
I confess therefore my unworthiness, I acknow-
ledge thy bounty, I praise thy mercy, and I give thee
thanks for thy exceeding love.
For it is of thine own mercy that thou doest this,
not for my merits ; in order that thy goodness may
be better known to me, that greater love may be im-
parted, and humility more perfectly set forth.
274
Since therefore this pleases thee, and thou hast
bidden thus, thy gracious condescension pleases me
also ; and oh that my iniquity may not stand in my
way.
sweetest and most kind Jesus, how great rever-
ence and thanks, with perpetual praise, are due to
thee for the receiving of thy sacred body, whose
dignity no man is found able to unfold !
But what shall I think of in this communion,
when I am approaching to my Lord, whom I can
never reverence as much as I ought, and yet whom
I long to receive with devotion ?
What can I think of better or more wholesome
to my soul than to humble myself entirely in thy
presence, and extol thine infinite goodness above
me?
1 praise thee, my God, and I extol thee for ever ; I
despise myself and subject myself to thee, casting
myself down to the depth of mine unworthiness.
Behold, thou art the Most Holy One, and I am the
scum of sinners.
Behold, thou bowest thyself down to me, who am
not worthy to look up to thee.
Behold, thou comest to me ; thou wiliest to be
with me, thou invitest me to thy banquet.
Thou wiliest to give me heavenly food and the
bread of angels to eat ; verily none other than thy-
self, the living bread, who didst come down from
heaven, and who givest life to the world.
Behold, whence love proceeds ; what condescen-
sion shines forth ; how great thanks and praises are
due to thee for these things !
Oh, how wholesome and profitable thy design
when thou didst institute this ; how sweet and full
275
of joy this banquet, in which thou givest thyself to
be our food !
How admirable is thy working, O Lord; how
mighty thy virtue ; how infallible thy truth !
For thou spakest, and all things were made ; and
that was done which thou didst thyself command.
It is a wonderful thing, worthy of faith, and pass-
ing all human understanding, that thou, O Lord my
God, true God and man, art contained whole and
entire under a small appearance of bread and wine,
and without being consumed, art eaten by him who
receives thee !
Thou, the Lord of all things, who hast need of
none, hast willed by thy sacrament to dwell in us.
Preserve my heart and my body without stain,
that with glad and clean conscience I may often be
able to celebrate thy mysteries, and to receive for
mine eternal salvation what thou hast ordained and
instituted, for thine own especial honour and per-
petual memorial.
Be glad, O my soul, and give thanks to God for so
noble a gift, and so singular a solace left thee in this
vale of tears.
For as often as thou renewest this mystery and
receivest the body of Christ, so often art thou deal-
ing with the work of thy redemption, and art made
partaker of all the merits of Christ.
For the love of Christ never grows less, and the
greatness of his propitiation is never exhausted.
Therefore oughtest thou to dispose thyself for this
by an ever fresh renewal of thy mind, and to weigh
with attentive consideration the great mystery of
thy salvation.
And as often as thou sayest or hearest Mass, it
276
ought to seem to thee as great, as new and as de-
lightful, as if Christ that same day first descending
into the womb of the Virgin had been made man, or
hanging on the cross, was suffering and dying for
the salvation of men.
277
CHAPTER III.
THAT IT IS PROFITABLE TO COM-
MUNICATE OFTEN.
THE VOICE OF THE DISCIPLE.
BEHOLD, I come to thee, O Lgrd, that
it may be well 'with me by thy gift,
and that I may be made glad in thy
holy banquet, which thou, O God, ir
thy sweetness hast prepared for the
poor.
Behold, in thee is all I can or ought to desire;
thou art my salvation and my redemption, my hope
and my strength, my honour and my glory.
Gladden then this day the soul of thy servant,
because, to thee, O Lord Jesus, do I lift up my
soul.
I long to receive thee now devoutly and reverently ;
I desire to bring thee into my house, that, lil
Zachaeus, I may receive thy blessing and be numbere
among the children of Abraham.
My soul longs for thy body ; my heart desires
be united with thee.
Give thyself to me, and it is enough ; for besic
thee no consolation avails.
Without thee I cannot subsist, and without th}
visitation I cannot live.
278
And therefore it behoves me often to come to thee
and receive thee for the help of my salvation; lest,
perchance, I faint by the way if I be deprived of this
heavenly food.
For so, most merciful Jesus, thou wert pleased
once to say, when thou hadst been preaching to the
people and curing divers diseases : I will not send
them away fasting, lest they faint by the way.
Deal therefore thus with me, thou who hast left
thyself in the sacrament for the consolation of the
faithful.
For thou art the sweet refection of the soul ; and
he who shall have eaten thee worthily shall be par-
taker and heir of everlasting glory.
It is indeed necessary for me, who so often fall and
sin, and so soon grow sluggish and faint, by frequent
prayers and confessions, and by the sacred receiving
of thy body, to renew, cleanse, and inflame myself;
lest, perhaps, by abstaining too long, I slip away
from my holy purpose.
For the imagination of man's heart is prone to evil
from his youth ; and unless the divine remedy come
to his aid, man quickly falls to worse.
The holy communion therefore withdraws him
from evil and strengthens him in good.
For if I am now so often negligent and lukewarm
when I communicate or celebrate, what would it be
if I took not this remedy, and sought not so great an
help?
And although I am not every day fit nor well
disposed to celebrate, yet I will endeavour at fitting
times to receive the divine mysteries, and to render
myself partaker of so great a grace.
For this is the one chief consolation of the faithful
soul, so long as she sojourns far from thee in this
279
mortal body, being in remembrance of her God as
often as she can, to receive her beloved with devout
mind.
O wonderful condescension of thy loving pit
towards us, that thou, Lord God, the creator and
the quickener of all spirits, shouldest vouchsafe to
come to a poor soul, and with thy whole divinity
and humanity give so rich food to her hunger !
O happy mind and blessed soul, which is in a
state to receive thee, her Lord God, devoutly, and in
receiving thee to be filled with spiritual joy !
Oh, how great a lord she entertains, how beloved
a guest she brings into her house, how sweet a com-
panion she receives, how faithful a friend she wel-
comes, how beautiful and how noble a spouse she
embraces, to be loved above all her beloved, and
beyond all that she can desire !
Let heaven and earth, with all their array, be
silent before thy face, O my most sweet beloved,
for whatever praise or comeliness they have, is of
thy condescension and bountifulness ; nor can they
compare with the beauty of thy name, of whose
wisdom there is no number.
280
CHAPTER IV.
THAT MANY BENEFITS ARE BESTOWED
UPON THEM WHO COMMUNICATE DE-
VOUTLY.
THE VOICE OF THE DISCIPLE.
LORD my God, prevent thy servant
in the blessings of thy sweetness,
that I may deserve to approach
worthily and devoutly to thy glorious
sacrament.
Rouse my heart towards thee, and
shake from me this heavy sluggishness.
Visit me with thy salvation, that in spirit I may
taste thy sweetness, which lies hidden in all its
fulness in this sacrament as in a fountain.
Lighten also mine eyes to behold so great a
mystery, and strengthen me to believe it with an
undoubting faith.
For it is thy working, not the power of man ; thy
sacred institution, not the invention of man.
For there is found no man able of himself to know
and understand these things, which surpass even the
keen vision of angels.
How shall I then, an unworthy sinner, who am
but dust and ashes, be able to search into or con-
ceive of so high and sacred a mystery ?
281
O Lord, in the simplicity of my heart, with a good
and firm faith, and in obedience to thy command, I
draw near to thee with hope and reverence ; and I
verily believe that thou, God and man, art here
present in the sacrament.
Thou wiliest, then, that I should receive thee, and
make myself one with thee in love.
Wherefore I entreat thy mercy, and implore there
may be bestowed on me a special grace for this, that
I may be wholly melted away in thee and may over-
flow with thy love, and may no more concern myself
about any consolation out of thee.
For this most lofty and most excellent sacrament
is the health of soul and body, the remedy of all
spiritual languor ; in it my defecfls are healed,
my passions restrained, temptations overcome or
lessened, greater grace is infused, virtue once begun
increased, faith confirmed, hope strengthened, charity
inflamed and enlarged.
For thou hast bestowed, and still oftentimes dost
bestow, many good things in this sacrament to thy
beloved who communicate devoutly, my God, the
upholder of my soul, the repairer of human infirmity,
and the giver of all interior consolation.
For thou impartest unto them much consolation
to support them in their many troubles, and thou
liftest them up from the depth of their own dejedlion
to the hope of thy protection, and thou dost refresh
and enlighten them inwardly with a certain new
grace ; so that they, who before communion were
anxious, and felt themselves to be without aflfecflion,
after being fed with this heavenly meat and drink,
find themselves changed for the better.
And thou art pleased to deal with thine elec5\ as a
282
wise master, to the end that they may truly acknow-
ledge and plainly experience how much of weakness
they have in themselves, and what goodness and
grace they obtain from thee.
For of themselves they are cold, hard and in-
devout ; but by thee they are made fervent, cheerful
and devout.
For who, approaching humbly to the fountain of
sweetness, does not carry away thence some little
sweetness ?
Or who, standing near a great fire, does not receive
from it some little heat ?
And thou art a fountain always full and over-
flowing ; a fire always burning and never failing.
Wherefore, if I cannot draw out of the fulness of
the fountain nor drink my fill, I will at least set my
mouth to the orifice of this heavenly pipe, that so
I may draw thence some small drop to refresh my
thirst, to the end that I wither not wholly away.
And if I cannot as yet be all heavenly and all on
fire, like the Cherubim and Seraphim, I will yet
endeavour to apply myself to devotion, and to pre-
pare my heart, so that I may seek, in the humble
reception of this life-giving sacrament, some flame,
however small, from the divine blaze.
And whatever is lacking to me, good Jesus, Saviour
most holy, do thou in thy bounty and goodness
supply for me, for thou hast vouchsafed to call all
unto thee, saying : Come unto me, all ye who labour
and are heavy laden, and I will refresh you.
I labour indeed in the sweat of my brow, I am
tormented with sorrow of heart, I am heavy laden
with sins, I am troubled with temptations, and am
entangled and pressed down with many evil pas-
sions; and there is none to help me, none to deliver
283
and save me, but thou, Lord God, my Saviou
to whom I commit myself and all that is mine,
that thou mayest keep me and bring me to ever-
lasting life.
Do thou, who hast prepared thy body and blood
for my meat and drink, receive me to the praise and
glory of thy name.
Grant, Lord God, my Saviour, that with the fre-
quenting of thy mystery, the affection of my devotion
may increase.
,
284
CHAPTER V.
OF THE DIGNITY OF THE SACRAMENT
AND OF THE PRIESTLY STATE.
THE VOICE OF THE BELOVED.
F thou hadst the purity of an angel,
and the holiness of Saint John the
Baptist, thou wouldest not be worthy
to receive or handle this sacrament.
For this is not due to any merits
of men, that a man should consecrate
and handle the sacrament of Christ, and receive for
his food the bread of angels.
Lofty is the ministry, and great the dignity of
priests, to whom that is given which has not been
granted to angels.
For priests alone, duly ordained in the Church,
have power to celebrate and consecrate the body of
Christ.
The priest indeed is the minister of God, using
the word of God at the bidding and appointment of
God ; but God himself is there the principal author
and the invisible worker, to whom is subject all that
he wills, and to whose command everything is
obedient.
Thou must therefore rather trust God the almighty
in this most excellent sacrament than thine own
285
sense or any visible sign ; and therefore thou art to
draw near to this work with fear and reverence.
Take heed to thyself, and see whose ministry has
been delivered to thee by the laying on of hands i
the bishop.
Lo, thou hast been made a priest, and consecrated
that thou mightest celebrate ! see now that at fitting
time thou faithfully and devoutly offer up sacrifice
to God, and that thou show thyself to be blameless.
Thou hast not lightened thy burthen, but art now
tied fast with a stricter band of discipline, and art
bound to a greater perfection of sanctity.
. A priest ought to be adorned with all virtues, and
to give the example of a good life to others.
His conversation should not be with the vulgar
and common ways of men, but with the angels in
heaven, or with perfect men upon earth.
A priest clad in his sacred vestments holds the
place of Christ, to pray to God for himself and for
all the people in a suppliant and humble manner.
He bears before and behind the sign of his Lord's
cross, that he may always remember the passion of
Christ.
He bears the cross before him on his chasuble,
that he may diligently behold the footsteps of Christ
and fervently endeavour to follow him.
He is marked with the cross behind, that he may
meekly suffer for God whatsoever adversities may
befall him from others.
He wears the cross before him, that he may bewail
his own sins ; and behind him, that he may through
compassion lament the sins of others, and know
that he is appointed to stand between God and the
286
sinner ; and not be slothful in prayer, and the holy
oblation, until it is granted him to obtain grace and
mercy.
When the priest celebrates, he honours God, he
rejoices the angels, he edifies the Church, he helps
the living, he obtains rest for the dead, and makes
himself partaker of all good things.
287
CHAPTER VI.
AN INQUIRY CONCERNING THE EXERCISI
PROPER BEFORE COMMUNION.
THE VOICE OF THE DISCIPLE.
HEN I consider thy greatness, O
Lord, and my own vileness, I trem-
ble exceedingly, and am confounded
in myself.
For if I come not, I fly from life ;
and if I intrude unworthily, I incur
thy displeasure.
What then shall I do, my God, my helper, and my
counsellor in necessities ?
Do thou teach me the right way ; appoint me some
short exercise proper for holy communion.
For it is useful to know in what manner I should
reverently and devoutly prepare my heart for thee,
for the receiving of thy sacrament to my soul's
health, or even for celebrating so great and divine a
sacrifice.
288
CHAPTER VII.
OF THE EXAMINATION OF OUR OWN CON-
SCIENCE, AND OF A RESOLUTION OF
AMENDMENT.
THE VOICE OF THE BELOVED.
BOVE all things it behoves the priest
of God to come to the celebrating,
handling, and receiving of this sacra-
ment with the greatest humility of
heart, and lowly reverence, with full
faith, and a pious intention of the
honour of God.
Diligently examine thy conscience, and to the
best of thy power cleanse and purify it by true con-
trition and humble confession ; so as not to have or
know of any thing to give thee retnorse, and hinder
thy free access.
Conceive a sorrow for all thy sins in general, and
more in particular lament and grieve for thy daily
offences.
And if time allow, confess to God in the secret of
thy heart all the miseries of thy passions.
Sigh and grieve that thou art yet so carnal and
worldly ; so unmortified from passions ;
So full of the motions of lusts ; so unguarded in
thine outward senses ; so often entangled with many
vain imaginings ;
289 u
So much inclined to things without ; so negligent
of those within ;
So ready for laughter and frivolity; so hard to
tears and compuncftion ;
So disposed to relaxation and bodily comforts ; so
sluggish to austerity and fervour ;
So curious to hear news and to see fine sights ; so
remiss to embrace things humble and abject ;
So covetous to possess many things ; so sparing ir
giving ; so tenacious in retaining ;
So thoughtless in speaking ; so unable to hold th}
peace ;
So indecorous in thy habits ; so over-eager in th}
adlions ;
So greedy at meals ; so deaf to the word of God ;
So quick to rest ; so slow to labour ;
So wakeful for idle tales; so drowsy at holy
vigils ;
So hasty to make an end; so wandering in atten-
tion ; so negligent in saying office ; so lukewarm in
celebrating ; so dry at communion ;
So quickly distracfted ; so seldom fully recollecfted
within thyself; so easily moved to anger; so apt to
take offence at others ;
So prone to judge ; so harsh in rebuking ;
So glad in prosperity ; so weak in adversity ;
So often proposing many good things, and carry-
ing so little into effecfl.
Having confessed and bewailed these and other
thy defecfts with sorrow, and a great displeasure at
thine own weakness, make a firm resolution to be
always amending thy life and advancing in good-
ness.
Then with entire resignation and the full force of
thy will, offer thyself up to the honour of my name
290
on the altar of thy heart as a perpetual whole burnt-
offering, by committing faithfully to me both thy
body and soul ;
If so be thou be thus deemed worthy to draw near
to offer sacrifice to God, and to receive for thy health
the sacrament of my body.
For there is no oblation more worthy, nor satis-
faction greater for the washing away of sins, than
to offer up thyself purely and entirely to God, to-
gether with the oblation of the body of Christ in the
Mass and in communion.
If a man does what lies in him, and is truly
penitent, as often as he shall come to me for pardon
and grace : I am the living God, saith the Lord,
who desires not the death of the sinner, but rather
that he should be converted and live, for I will no
longer remember his sins, but all shall be forgiven
him.
291
CHAPTER VIII.
OF THE OBLATION OF CHRIST ON THI
CROSS, AND OF THE RESIGNATION Ol
OURSELVES.
THE VOICE OF THE BELOVED.
S with hands outstretched upon the
cross, ^vith body stripped and bare,
I, of my own will, offered myself to
God the Father for thy sins, so that
nothing remained in me which was
not turned into a sacrifice of divine
propitiation ;
Even so must thou also willingly offer thyself to
me day by day in the Mass as a pure and holy obla-
tion, together with all thy powers and affecftions,
with all the inward devotion that thou canst.
What do I require more of thee than that thou
shouldest make it thine aim to resign thyself wholly
to me?
Whatsoever thou givest besides thyself I regard
not ; for I seek not thy gift, but thee.
As it would not suffice thee if thou hadst all things
but me ; so neither can it please me, whatever thou
givest, so long as thou offerest not thyself.
Offer thyself to me, and give thyself wholly for
God, and thy offering will be accepted.
292
Behold, I offered myself wholly to the Father for
thee ; I have moreover given my whole body and
blood for thy food, that I might be all thine, and that
thou mightest remain for ever mine.
But if thou wilt stand upon thine own self, and
wilt not offer thyself freely to my will, thine offering
is not perfecft, nor will the union between us be
entire.
Therefore, before all thy works thou must make a
free oblation of thyself into the hands of God, if thou
desirest to obtain liberty and grace.
For hence so few become enlightened, and inwardly
free, because they do not wholly renounce them-
selves.
My sentence stands firm: Unless a man renounce
all, he cannot be my disciple.
Therefore do thou, if thou desire to be my disciple,
offer up thyself to me with all thine affections.
293
CHAPTER IX.
THAT WE MUST OFFER OURSELVES AN]
ALL THAT IS OURS TO GOD, AND PRAT
FOR ALL.
THE VOICE OF THE DISCIPLE.
^ORD, all things are thine which
in heaven, and which are in earth.
I desire to offer up myself to the
as a voluntary oblation, and to re-
main for ever thine.
Lord, in the simplicity of my hear
I offer myself to thee this day to be thy servant ever
more, to obey thee, and to become a sacrifice of pe
petual praise.
Receive me with this sacred oblation of thy pre-
cious body, which I offer to thee this day in the
presence of thine angels invisibly standing by, that it
may be for salvation to .me and all thy people.
Lord, I offer to thee all my sins and offences which
I have committed in thy sight and in that of thy holy
angels, from the day when I was first able to sin
until this hour, upon thine altar of propitiation, that
thou mayest burn and consume them all with the fire
of thy love, and mayest wipe away every stain of my
sins and cleanse my conscience from every fault,
and mayest restore to me thy grace, which I have
294
lost by sin, by fully pardoning all and receiving me
in thy mercy to the kiss of peace.
What can I do for my sins but humbly confess
and lament them, and without ceasing implore thy
mercy ?
Hear me, I beseech thee, in thy mercy, where I
stand before thee, my God.
All my sins grieve me exceedingly ; I will never
commit them more; I am sorry for them, and will
be sorry for them as long as I live ; I am ready to do
penance for them, and to make satisfaction to the
utmost of my power.
Forgive, my God, forgive me my sins for thy holy
name ; save my soul, which thou hast redeemed
with thy precious blood.
Behold, I commit myself to thy mercy, I resign
myself into thy hands.
Deal with me according to thy goodness, not
according to my wickedness and iniquity.
I offer also to thee all the good I have, very small
and imperfedl though it be ; that thou mayest make
it better and sancflify it ; that thou mayest be pleased
with it, and make it acceptable to thee, and ever
perfect it more and more ; and that thou mayest,
moreover, bring me, a slothful and unprofitable
creature, to a good and happy end.
I offer to thee also all the pious desires of thy de-
vout servants, the needs of my parents, friends,
brethren, sisters, and all who are dear to me ; and of
all those who have been benefadlors to me or others
for the love of thee, or who have desired and begged
me to offer up prayers and masses for themselves
and all belonging to them ; whether they live still in
295
the flesh, or whether they are already departed out
of the world ;
That they may all feel that there comes to them
the assistance of thy grace, the benefit of thy conso-
lation, protection from dangers, and deliverance
from their pains ; and that, being freed from all
evils, they may with joy give exceeding great thanks
to thee.
I offer up also to thee my prayers and sacrifices of
propitiation for those in particular who have in any
thing wronged, grieved or reviled me, or have done
me any damage or displeasure ;
And for all those likewise whom I have at any
time grieved, troubled, injured and scandalized, by
word or deed, knowingly or unknowingly ; that it
may please thee to forgive us all alike our sins and
offences one against another.
Take, Lord, from our hearts all jealousy, indigna-
tion, wrath, and contention, and whatsoever may
wound charity, and lessen brotherly love.
Have mercy, Lord, have mercy on those who
crave thy mercy ; give grace to those who stand in
need thereof; and grant that we may be worthy to
enjoy thy grace, and that we may attain to life ever-
lasting. Amen.
296
CHAPTER X.
THAT THE HOLY COMMUNION IS NOT
LIGHTLY TO BE FORBORNE.
THE VOICE OF THE BELOVED.
HOU oughtest often to have recourse
to the fountain of grace and of divine
mercy, to the fountain of goodness
and all purity ; that thou mayest be
healed of thy passions and vices, and
mayest deserve to be made more
strong and watchful against all the temptations and
wiles of the devil.
The enemy, knowing the very great advantage and
remedy which is laid up in the holy communion,
strives by all means and occasions, as much as he is
able, to withdraw and hinder faithful and devout
men from it.
For when some are disposing themselves to pre-
pare for holy communion, they suffer the greater
assaults of Satan.
This wicked spirit^ as it is written in Job, comes
amongst the sons of God to trouble them with his
wonted malice, or to make them over fearful and
perplexed, that so he may lessen the devotion, or
by his assaults take away their faith, if haply they
297
may altogether forbear communion, or at least draw
near with little fervour.
But there is no regard to be had to his wiles and
suggestions, be they ever so filthy and abominable ;
but all his delusions are to be turned back upon his
own head.
The wretch is to be contemned and scorned, and
the holy communion is not to be omitted for his
assaults and the commotions which he excites.
Oftentimes also a man is hindered by too great a
solicitude for obtaining devotion, and a certain
anxiety about the confession he has to make.
Follow herein the counsel of the wise, and put
away all anxiety and scruple ; for it hinders the
grace of God, and destroys devotion of mind.
Leave not holy communion for any small trouble
and vexation, but go promptly to confession, and
willingly forgive others their offences against thee.
And if thou hast offended any one, humbly crave
pardon, and God will readily forgive thee.
What avails it to delay thy confession for a long
time, or to put off holy communion ?
Cleanse .thyself thoroughly, spit out; the venom
presently, make haste to take this remedy, and
thou shalt find it better for thee than if thou hadst
deferred it for a long time.
If thou lettest it alone to-day for this cause, per-
haps to-morrow a greater will fall out ; and so thou
mayest be hindered a long time from communion,
and become more unfit.
With all possible speed shake off this heaviness
and sloth ; for it is to no purpose to continue long in
298
uneasiness, to pass a long time in trouble, and for
these daily impediments to absent thyself from the
divine mysteries.
Yea, it is very hurtful to defer holy communion
long ; for this usually causes great lukewarmness.
Alas, some lukewarm and frivolous persons are
willing to put off their confession, and desire that
their communion should be deferred, lest they should
be obliged thereby to keep a stricter watch over
themselves.
Ah, how little is their love, how weak is their de-
votion, who so easily put off holy communion !
How happy is he and acceptable to God, who so
lives and keeps his conscience in such purity, as to
be ready and well disposed to communicate even
daily if it were permitted, and he might do it with-
out being noticed.
If a man abstain now and then out of humility, or
by reason of some lawful impediment, he is to be
commended for his reverence ;
But if sloth steal upon him he must bestir himself,
and do what lies in him; and the Lord will assist
his desire for the sake of that good intention which
he specially regards.
And when he is lawfully hindered, he will yet
always have a good will and pious intention to com-
municate, and so he shall not altogether lose the
fruit of the sacrament.
For every dev,out man may every day and every
hour come to receive Christ spiritually \vithout any
prohibition, and with great profit to his soul.
And yet on certain days and at the times appointed,
he ought with an affectionate reverence to receive
sacramentally the body of his Redeemer, and rather
299
to make the praise and honour of God the motive
than to seek his own consolation.
For he communicates mystically, and is invisibly
fed, as often as he devoutly calls to mind the mystery
of the incarnation and passion of Christ, and is in-
flamed with the love of him.
He who prepares himself only when a festiva
draws near, or when custom compels him ther
unto, will often be unprepared.
Blessed is he who offers himself up as a whole
burnt offering to the Lord as often as he celebrate
or communicates.
Be neither too long nor too hasty in celebrating
but observe the good common way of those wit
whom thou livest.
Thou oughtest not to cause inconvenience or
weariness to others, but to keep the common way
according to the appointment of superiors ; and
rather to consult the profit of others, than thine
own devotion or inclination.
300
CHAPTER XL
THAT THE BODY OF CHRIST AND THE
HOLY SCRIPTURES ARE MOST NECES-
SARY TO A FAITHFUL SOUL.
THE VOICE OF THE DISCIPLE.
SWEETEST Lord Jesus, how great
sweetness has a devout soul who
feasts with thee in thy banquet,
where there is no other food set be-
fore her to be eaten but thyself, her
only beloved, and most to be desired
above all the desires of her heart.
And to me indeed it would be delightful to pour
out tears in thy presence from the inmost affecftion
of my heart, and, like the pious Magdalen, to wash
thy feet with tears.
But where is this devotion, where is this plentiful
shedding of holy tears ?
Surely in thy sight, and in that of thy holy angels,
my whole heart ought to glow and to weep for joy.
For I have thee truly present in the sacrament,
though hidden under the appearance of something
else.
For to behold thee in thine own divine brightness
is what mine eyes would not be able to endure, nay,
not even could the whole world abide the splendour
of the glory of thy majesty.
301
In this therefore thou condescendest to my weak-
nes, that thou hidest thyself under the sacrament.
I truly have and adore him whom the angels adore
in heaven, but I as yet in faith, they as he is and
without a veil.
I must be content with the light of true faith, and
must walk therein, until the day of eternal bright-
ness breathes upon me, and the shadows of figures
fall aslant.
But when that which is perfect shall have come,
the use of sacraments shall cease ; for the blessed in
heavenly glory stand not in need of the healing aid
of sacraments.
For they rejoice without end in the presence of
God, beholding his glory face to face ; and being
transformed from their brightness into the bright-
ness of the unfathomable Deity, they taste the Word
of God made flesh, as he was from the beginning,
and as he remains for ever.
When I call to mind these wonders, even every
spiritual solace becomes a weary weight to me ; be-
cause as long as I behold not my Lord openly in his
glory, I hold as nothing whatsoever I see and hear
in the world.
Thou art my witness, O God, that no one thing
can comfort me, nor any thing created give me rest,
but only thou, my God, whom I desire for ever to
contemplate.
But this is not possible whilst I remain in this
mortal state.
And therefore I must dispose myself to much
patience, and must submit myself to thee in all my
desires.
For thy saints also, O Lord, who now rejoice with
thee in the kingdom of heaven, whilst they were
302
living, waited in faith and great patience for the
coming of thy glory.
What they believed, I believe ; what they hoped
for, I hope for ; and whither they have arrived, I
trust that I also through thy grace shall arrive.
Meanwhile I will walk in faith, strengthened by
the examples of thy saints.
I shall have, moreover, holy books for my solace,
and for the mirror of my life, and above all these
things, thy most holy body for a singular remedy
and refuge.
For in this life I find that there are two things
especially necessary for me, without which this
miserable life would be insupportable to me.
Whilst I am kept in the prison of this body I
acknowledge myself to need two things, namely,
food and light.
Thou hast therefore given to me, weak as I am,
thy sacred body for the refreshment of my soul and
body, and thou hast set thy word as a lamp to my
feet.
Without these two I could not well live ; for the
word of God is the light of my soul, and thy sacra-
ment is the bread of life.
These also may be called the two tables set on
the one side and on the other in the store-house of
the holy church.
One is the table of the holy altar, having the holy
bread, that is, the precious body of Christ ;
The other is that of the divine law, containing
holy doctrine, teaching the right faith, and firmly
leading even within the veil, where is the holy of
holies.
303
Thanks be to thee, Lord Jesus, light of eternal
4ight, for the table of holy docftrine which thou hast
afforded us by the ministry of thy servants, the pro-
phets and apostles, and other teachers.
Thanks be to thee, O thou Creator and Redeemer
of men, who, to manifest thy love to the whole
world, hast prepared a great supper, wherein thou
hast set before us to be eaten, not the typical lamb,
but thy most sacred body and blood ; rejoicing all
the faithful with thy holy banquet, and intoxicating
them with the cup of salvation, in which are all the
delights of paradise ; and holy angels feast with us,
but with a more happy sweetness.
Oh, how great and honourable is the office of
priests, to whom it is given to consecrate with sacred
words the Lord of majesty, to bless him with their
lips, to hold him with their hands, to receive him
with their own mouth, and to administer him to
others !
Oh, how clean ought those hands to be, how pure
that mouth, how holy that body ; how unspotted
will be the heart of a priest into whom the author
of purity so often enters.
Nothing but what is holy, no word but what is
good and profitable, ought to proceed from the
mouth of a priest, who so often receives the sacra-
ment of Christ.
His eyes ought to be simple and chaste, which
are wont to behold the body of Christ ; his hands
pure and lifted up to heaven, which are wont to
handle the Creator of heaven and earth.
Unto the priests especially it is said in the law :
Be ye holy, for I the Lord your God am holy.
Let thy grace, O Almighty God, assist us, that we,
304
who have undertaken the office of the priesthood,
may serve thee worthily and devoutly in all purity
and good conscience.
And if we cannot live in such great innocency of
life as we ought, grant us at least to bewail duly the
sins which we have committed, and in the spirit of
humility and the resolution of a good will to serve
thee more fervently for the time to come.
305
CHAPTER XII.
THAT HE, WHO IS TO COMMUNICATI
OUGHT TO PREPARE HIMSELF FOI
CHRIST WITH GREAT DILIGENCE.
THE VOICE OF THE BELOVED.
AM the lover of purity, and the giver
of all holiness.
I seek a pure heart, and there is
the place of my rest.
Make ready for me a large room
furnished, in which to sup, and I will
make the passover with thee together with my
disciples.
If thou wilt have me come to thee, and remain
with thee, purge out the old leaven, and make clean
the habitation of thy heart.
Shut out the whole world, and all the tumult of
vices ; sit like a sparrow alone on the housetop, and
think of thy transgressions in the bitterness of thy
soul.
For every lover prepares the best and fairest
abode for his dearly beloved ; for hereby is known
the affection of him who entertains his beloved.
Know, nevertheless, that thou canst not do enough
towards this preparation by the merit of what thou
doest, although thou shouldest prepare thyself a
whole year together, and think of nothing else.
306
But it is merely of my goodness and grace that
thou art suffered to draw near to my table ; as if a
beggar were invited to the dinner of a rich man, and
he had nothing else to return him for his benefits
but to humble himself and give him thanks.
Do what lies in thee, and do it diligently, not out
of custom nor from necessity; but with fear and
reverence and affecftion receive the body of thy be-
loved Lord God, who vouchsafes to come to thee.
I am he who have invited thee, I have commanded
it to be done, I will supply what is lacking in thee ;
come and receive me.
When I bestow the grace of devotion, give thanks
to thy God ; not because thou art worthy, but be-
cause I have had mercy on thee.
If thou hast it not, but rather findest thyself dry,
continue instant in prayer, sigh and knock, and give
not over until thou receivest some crumb or drop of
saving grace.
Thou needest me, I have no need of thee.
Neither dost thou come to sanctify me, but I come
to san&ify thee, and make thee better.
Thou comest that thou mayest be sancflified by me
and united to me, that thou mayest receive new grace,
and be inflamed anew to amendment.
Negledl not this grace, but prepare thy heart with
all diligence, and bring thy beloved in unto thee.
But thou oughtest not only to prepare thyself by
devotion before communion, but carefully also to
keep thyself therein after receiving the sacrament ;
neither is the carefully guarding of thyself afterwards
less required than the devoutly preparing of thyself
307
before ; for a good guard afterwards is the best pre-
paration for again obtaining greater grace.
For what renders a man very much indisposed is
the giving himself up too much to outward consola-
tions.
Beware of much talk, remain in secret, and enjoy
thy God ; for thou hast him whom all the world can-
not take from thee.
I am he to whom thou oughtest to give thy whole
self; so that thou mayest henceforward live not in
thyself but in me, without any anxious care.
308
CHAPTER XIII.
THAT A DEVOUT SOUL OUGHT TO DE-
SIRE WITH HER WHOLE HEART TO BE
UNITED TO CHRIST IN THE SACRA-
MENTe
THE VOICE OF THE DISCIPLE.
THAT it were given me to find thee
alone, O Lord, that I may open my
whole heart to thee, and enjoy thee
as my soul desires ; and that none
may now deign to notice me, nor any
thing created affecft or regard me ;
but that thou alone mayest speak to me, and I to
thee, as the beloved is wont to speak unto his be-
loved, and a friend to entertain himself with his
friend.
This I pray for, this I desire, that I may be wholly
united to thee, and may withdraw my heart from all
created things; and by the holy communion and
often celebrating, may learn more to relish heavenly
and eternal things.
Ah, Lord God, when shall I be wholly united to
thee and absorbed in thee, and altogether forgetful
of myself ?
Thou in me, and I in thee ; and so grant us both
to continue in one.
309
Verily, thou art my beloved, the chosen out of
thousands, in whom my soul is well pleased to dwell
all the days of her life.
Thou truly makest peace for me, thou, in whom is
sovereign peace and true rest ; out of whom are
labour and sorrow, and endless misery.
Verily, thou art a God that hidest thyself, and
thy counsel is not with the wicked ; but thy conver-
sation is with the humble and the simple.
Oh, how sweet is thy spirit, O Lord, who, to show
thy sweetness towards thy children, dost vouchsafe
to feed them with the most delicious bread which
comes down from heaven !
Surely, there is no other nation so great, which
has its gods so nigh to it, as thou our God art
present to all thy faithful ; to whom, for their daily
solace, and for raising up their heart to heaven, thou
givest thyself to be eaten and enjoyed.
For what other nation is there so renowned as the
Christian people ?
Or what creature under heaven so beloved as a
devout soul, to whom God comes, that he may feed
her with his glorious flesh ? O grace unspeakable ;
O marvellous condescension ; O unmeasured love,
bestowed on man alone !
But what return shall I make to the Lord for this
grace, and for so choice a love ?
Nothing can I give him that will please him more
than if I offer my whole heart to God, and unite it
closely to him.
Then all that is within me shall sing for joy, when
my soul shall be perfectly united to God. Then
will he say to me : If thou wilt be with me, I will
310
be with tJUee ; and I will answer him : Vouchsafe,
Lord, to abide with me ; my will and my wish is to
be with thee.
This is all my desire, that my heart may be united
to thee.
CHAPTER XIV.
OF THE ARDENT LONGING OF SOME DE-
VOUT MEN FOR THE BODY OF CHRIST.
THE VOICE OF THE DISCIPLE.
how great is the multitude of th}
sweetness, Lord, which thou hast
hidden for them that fear thee.
When I call to mind some devout
persons who come to thy sacrament
with the greatest devotion and affec-
tion, I am often confounded and ashamed withir
myself, that I approach with such lukewarmnes
and coldness to thine altar, and to the table of the
holy communion ;
That I remain so dry and without affection of
heart ; that I am not wholly set on fire in thy pre-
sence, O my God, nor so mightily drawn and affedlec
as many devout persons have been, who out of a
vehement desire of communion, and the sensible
emotion of their hearts, were unable to refrain them-
selves from weeping ;
But from the depth of their souls they eagerly
thirsted to approach both with the mouth of their
heart and their body to thee, O God, the living fount,
being in no wise able to allay or appease their hun-
ger but by receiving thy body with all joy and
spiritual eagerness.
312
O true ardent faith of these men, which stands
forth as a strong presumption of thy sacred presence !
For they truly know their Lord in the breaking of
bread, whose heart burns so mightily within them
because Jesus walks with them.
Such affedlion and devotion as this, so vehement
a love and ardour, is often far from me.
Be thou merciful to me, O good Jesus, sweet and
gracious; and grant me, thy poor bedesman, some-
times at least, to feel in holy communion some little
of the cordial affedlion of thy love, that my faith
may grow stronger, my hope in thy goodness in-
crease, and that my charity, being once perfectly
enkindled, and having tasted the heavenly manna,
may never fail.
For mighty is thy mercy to grant me even the
grace I long for, and to visit me in thy great
clemency with the spirit of fervour when the day of
thy good pleasure shall have come.
For though I burn not at present with so great a
desire as those who are so singularly devoted to
thee, yet by thy grace I desire to have this same
greatly inflamed desire, praying and desiring that I
may be made partaker with all such thy fervent
lovers, and be numbered in their holy company.
313
CHAPTER XV.
THAT THE GRACE OF DEVOTION IS OB-
TAINED BY HUMILITY AND SELF-
DENIAL.
THE VOICE OF THE BELOVED.
HOU oughtest to seek the grace of
devotion earnestly, to ask it fervently,
to wait for it patiently and con-
fidently, to receive it thankfully, to
keep it humbly, to cooperate with it
diligently, and to commit to God the
duration and manner of this heavenly visitation,
until he come.
Especially oughtest thou to humble thyself when
thou feelest inwardly little or no devotion ; and yet
not to be too much cast down, nor to be grieved
above measure.
God often gives in one short moment what he hz
a long time denied.
He giveth sometimes in the end that which in the
beginning of prayer he deferred to give.
If grace were always presently given and ever at
hand according to our wish, it would be more than
weak man could well bear.
Therefore the grace of devotion is to be waited for
with a good hope and humble patience.
Yet impute it to thyself and to thy sins when it
is not given thee, or when it is taken away thou
knowest not why.
It is sometimes a little thing that hinders or hides
grace ; if indeed that may be called little, and not
rather great, which hinders so great a good.
But if thou remove this hindrance, be it small or
great, and perfectly overcome it, that shall be which
thou hast asked.
For as soon as thou hast delivered thyself up to
God with thy whole heart, and neither seekest this
nor that for thine own pleasure or will, but wholly
placest thyself in him, thou shalt find thyself united
to him and at peace ; for nothing will relish so well,
and please thee so much, as the good pleasure of the
divine will.
Whosoever therefore with a single heart shall
have directed his intention upwards to God, and
purified himself from all inordinate love or dislike of
any created thing, he will be the fittest to receive
grace, and shall be worthy of the gift of devotion.
For the Lord there bestows his blessing where he
finds the vessels empty.
And the more perfectly a man forsakes things be-
low, and the more he dies to himself by the con-
tempt of himself, the more speedily grace comes, the
more plentifully it enters in, and the higher it lifts
up the free heart.
Then shall he see and abound, shall wonder, and
his heart shall be enlarged within him, because the
hand of the Lord is with him, and he has put him-
self wholly into his hand for ever. Behold, thus
shall the man be blessed who seeks God with his
whole heart, and has not received his soul in vain.
This man in receiving the holy eucharist merits
the great grace of divine union ; because he looks
not to his own devotion and consolation, but above
all devotion and consolation regards the honour and
glory of God.
CHAPTER XVI.
THAT WE OUGHT TO LAY OPEN OUR
NEEDS TO CHRIST, AND CRAVE HIS
GRACE.
THE VOICE OF THE DISCIPLE.
MOST sweet and loving Lord, whom
I now desire to receive with devo-
tion, thou knowest my weakness and
the necessity which I am under;
in how great evils and vices I am
lying, how often I am weighed down,
tempted, troubled, and defiled.
To thee I come for remedy; to thee I pray for
comfort and succour ; I speak to him who knows all
things, to whom all within me is manifest, and who
alone can perfectly comfort and help me. Thou
knowest what good things I most need, and how
poor I am in virtues.
Behold, I stand before thee poor and naked,
begging for thy grace and imploring thy mercy.
Cheer thy famishing suppliant, enkindle my cold-
ness with the fire of thy love, enlighten my blindness
with the brightness of thy presence.
Turn for me all earthly things into bitterness, all
things grievous and adverse into patience, all things
grovelling and created into contempt and forgetful-
ness.
Raise up my heart to thee in heaven, and suffer
me not to stray to and fro upon earth.
Be thou alone sweet to me from henceforth for
evermore ; for thou only art my meat and drink, my
love and my joy, my sweetness and all my good.
Oh, that with thy presence thou wouldest wholly
enkindle and consume me, and transform me into
thyself, that I may be made one spirit with thee by
the grace of inward union, and by the melting of
ardent love !
Suffer me not to go from thee an hungred and
athirst, but deal with me in thy mercy as thou hast
often dealt wonderfully with thy saints.
What marvel if I should be wholly set on fire by
thee, and should die out in myself, since thou art a
fire always glowing and never failing, a love purify-
ing the heart and enlightening the understanding ?
CHAPTER XVII.
OF FERVENT LOVE AND VEHEMENT
DESIRE TO RECEIVE CHRIST.
THE VOICE OF THE DISCIPLE.
ITH the greatest devotion and burn-
ing love, with all the affedlion and
fervour of my heart, I desire to re-
ceive thee, O Lord, as many saints
and devout persons, who were most
pleasing to thee in holiness of life,
and most fervent in devotion, have desired thee in
communion.
my God, eternal love, my whole good, never-
ending happiness, I long to receive thee with the
most vehement desire and most befitting reverence
which any of the saints have ever had or could feel.
And although I am unworthy to have all those
feelings of devotion, yet I offer to thee the whole
affection of my heart, as if I alone had all those most
pleasing and enflamed longings.
Yea, and whatsoever a pious mind can conceive
and desire, all this with the greatest reverence and
most inward affecflion I offer and present to thee.
1 desire to reserve nothing to myself, but freely
and most willingly to sacrifice myself and all that
is mine to thee.
O Lord my God, my creator and my redeemer, I
desire to receive thee this day with such affection,
reverence, praise and honour, with such gratitude,
worthiness and love, with such faith, hope and
purity, as thy most holy mother, the glorious Virgin
Mary, received and longed for thee, when she hum-
bly and devoutly answered the angel who declared
to her the mystery of the incarnation : Behold the
handmaid of the Lord ; be it done to me according
to thy word.
And as thy blessed forerunner, most excellent
among the saints, John the Baptist, in thy presenc
leaped for joy through the Holy Ghost, whilst he wa
yet shut within his mother's womb ; and afterwards
seeing Jesus walking amongst men, humbling himself
exceedingly, said with devout affecftion : The friend
of the bridegroom, who standeth and heareth him,
rejoiceth with joy because of the bridegroom's voice ;
so I also wish to be inflamed with great and holy
desires, and to present myself before thee with my
whole heart.
Wherefore I here offer and present to thee the re-
joicings of all devout hearts, their ardent affecftions,
the raptures of their minds and supernatural illumina-
tions and heavenly visions, together with all the
virtues and praises which have been or shall be
celebrated by all creatures in heaven and earth ; fo
myself and all such as are commended to my prayer
that by all thou mayest be worthily praised anc
glorified for ever.
Receive my vows, O Lord my God, and my longing
desire to give thee infinite praise and blessing with-
out bound, which according to the multitude of th}
unspeakable greatness, are justly due to thee.
320
These I render and desire to render thee every
day and every moment, and with my prayers and
affecftions I invite and entreat all the heavenly spirits,
and all thy faithful, to join with me in giving thee
praises and thanks.
Let all people, nations, and languages praise thee,
and magnify thy holy and sweet name with utmost
jubilation and ardent devotion.
And let all who reverently and devoutly celebrate
thy most high sacrament, and receive it with full
faith, deserve to find grace and mercy at thy hands,
and pray as suppliants for me a sinner.
And when they have obtained the devotion sought,
and joyful union, and depart from thy sacred heavenly
table well comforted and wonderfully refreshed, let
them vouchsafe to remember me who am poor.
321
CHAPTER XVIII.
THAT A MAN BE NOT A CURIOUS SEARCHER
INTO THIS SACRAMENT, BUT A HUM-
BLE FOLLOWER OF CHRIST, SUBMIT-
TING SENSE TO HOLY FAITH.
THE VOICE OF THE BELOVED.
HOU must beware of curious and un-
profitable searching into this most
profound sacrament, if thou wilt not
sink into the depth of doubt.
He who too closelyscans its majesty
shall be overwhelmed by its glory.
God is able to do more than man can understand.
A pious and humble inquiry after truth is allow-
able, always ready to be taught, and seeking ever to
walk in the sound decisions of the fathers.
O blessed simplicity, which leaves the difficult
ways of dispute, and goes on in the plain and sure
path of God's commandments.
Many have lost devotion whilst they would search
into things too high.
Faith is required of thee, and a guileless life, not
loftiness of understanding, nor the depth of the
mysteries of God.
If thou dost not understand nor comprehend those
things which are beneath thee, how shouldest thou
comprehend those things which are above thee ?
322
Submit thyself to God, and humble thy sense to
faith, and the light of knowledge shall be given thee,
so far as shall be profitable and necessary for thee.
Some are grievously tempted about faith and the
sacrament; but this is not to be imputed to them,
but rather to the enemy.
Be not anxious, dispute not with thy thoughts,
nor answer the doubts which the devil suggests;
but believe the words of God, believe his saints and
prophets, and the wicked enemy will fly from thee.
It is often very profitable to the servant of God to
suffer such things.
For the devil tempts not unbelievers and sinners,
whom he already surely holds ; but he many ways
tempts and sorely tries the faithful and devout.
Go forward therefore with a sincere and undoubt-
ing faith, and with a humble reverence draw near to
this sacrament ; and whatsoever thou art not able
to understand, commit in perfect confidence to
almighty God.
God deceives thee not ; he is deceived who trusts
too much in himself.
God walks with the simple, reveals himself to the
humble, gives understanding to little ones, discloses
his meaning to pure minds, and hides his grace from
the curious and proud.
Human reason is weak, and may be deceived ; but
true faith cannot be deceived.
All reason and natural research ought to follow
faith, and not to go before it, nor to weaken it.
For therein especially faith and love take the lead,
and work by hidden ways in this most holy and
superexcellent sacrament.
God, who is eternal and incomprehensible, and of
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infinite power, does great and inscrutable things in
heaven and earth, nor is there any searching out his
wonderful works.
If the works of God were such as might be easily
comprehended by human reason, they would not be
called wonderful and unspeakable.
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Chiswick Press : Charles Whittingham and Co.
Tooks Court, Chancery Lane, London.
