HtL Mii WM 11 Mils ■ % SSSsK ; 4§itf 8 VHHHHhr LIBRARY OF CONGRESS. Shelf ..xdl3 3 ^ UNITED STATES OF AMERICA. jkBBBHBBBBSB ^ISlitll* <^ i v«^~ x^ OF THE Imitation of Cbrist IN FOUR BOOKS BY gliomas a ^zmpiz NEW ILLUSTRATED EDITION" I FREDERICK A. STOKES COMPANY PUBLISHERS X \":b\ • Ai 1 9 <>[ ^ CK. Copyright, iSq3, By Frederick A, Stokes Company. CONTENTS, BOOK I. Chap. I. Of the Imitation of Christ, and Contempt of the World and of all its Vanities . II. Of Humility in respect to one's own Knowledge III. Of the Teaching of the Truth IV. Of Prudence in our Actions . * V. Of Reading the Scriptures . VI. Of Inordinate Affections VII. Of Avoiding vain Hope and Self-esteem VIII. That excessive Familiarity should be Avoided IX. On Obedience and Subjection X. Of Talking too much XI. Of acquiring Peace, and of earnest Desire foi growth in Grace •XII. Of the Profitableness of Adversity XIII. Of Resisting Temptations . XIV. Of Avoiding Rash Judgment XV. Of Works done from Charity XVI. On Bearing with the Defects of Others . XVII. Of a Life apart from the World . XVIII. Of the Examples of the Holy Fathers XIX. On Religious Exercises XX. On the Love of Solitude and Silence PAGE 3 5 3 9 io it *3 M J 5 x6 *9 20 24 25 26 28 29 32 36 IV CONTENTS Chap. XXI. Of Compunction of Heart . XXII. Of the State of Human Misery XXIII. Of Meditation on Death XXIV. On Judgment, and the Punishments of Sinners XXV. Of Earnest Amendment of our Whole Life PAGE 41 44 4 3 52 57 BOOK II. I. Of the Inner Life II. Of Humble Submission III. Of a Good, Peaceful Man . IV. Of a Pure Mind and a Simple Intention V. Of the Consideration of One's Self VI. Of the Joy of a Good Conscience . VII. Of Loving Jesus above All Things VIII. Of Familiar Friendship with Jesus IX. Of the Absence of All Consolation X. Of Gratitude for the Grace of God XI. Of the Small Number of the Lovers of the Cross XII. Of the Royal Way of the Holy Cross 64 68 70 72 73 75 77 79 82 86 89 9* BOOK III. I. Of Christ's speaking inwardly to the Faithful Soul II. That Truth speaks inwardly without the sound of Words . . . . . III. That the Words of God are to be Heard with Humility, and that many do not Ponder them 103 CONTENTS v Chap. page IV. That we ought to Walk before God in Truth and Lowliness ..... 106 V. Of the wonderful Effect of Divine Love . 109 VI. Of the Test of a true Lover . . . it 3 VII. Of hiding Grace under the guard of Humility . 116 VIII. Of a Low Estimation of one's self in the sight of God ...... 119 IX. That all things are to be referred to God, as to their Last End ..... 121 X. That to serve God, when you have Despised the World, is Sweet .... 122 XI. That the Desires of the Heart are to be Examined and Restrained ..... 125 XII. Of cultivating Patience, and of striving against Lusts ...... 127 XIII. Of tha Obedience of humble subjection after the Example of Jesus Christ . . . 129 XIV. Of the consideration of God's Secret Judgments, in order that we may not be Puffed up by any thing good in us . . . . 131 XV. What we ought to Do or Say with regard to everything we Desire .... 133 XVI. That True Comfort must be sought in God Alone 136 XVII. That all Cares should be cast upon God . 137 XVIII. That temporal Miseries are to be borne patient- ly, after the Example of Christ . . 139 XIX. On bearing Injuries, and of the proof of a truly Patient Man . . . . 141 XX. Of the Acknowledgment of our own Infirmity ; and of the Miseries of this Life . . 143 XXI. That we must find our Rest in God, above all good things and gifts .... xs,a VI CONTENTS Chap. page XXII. Of the Remembrance of the many Benefits of God ..... 149 XXIII. Of Four Things which bring Great Peace . 152 XXIV. Of Avoiding Curiosity and Inquisitiveness respecting the Lives of others . . 155 XXV. In what Firm Peace of Heart and true Progress do consist . . .157 XXVI. Of the Excellence of a Free Mind, which is gained more by humble Prayer than by Study 159 XXVIf . That it is Self-love which chiefly hinders us from obtaining the Supreme Good . 160 XXVIII. Against the Tongues of Slanderers . . 163 XXIX. How we ought to call upon God, and bless Him when we are in Trouble . . 164 XXX. Of Seeking Divine Assistance, and of Con- fidence in recovering Grace . . 165 XXXI. Of Setting aside every Created Thing that the Creator may be found . . 168 XXXII. Of Self-denial and the Renunciation of every Corrupt Desire . . . .171 XXXIII. On the Changeableness of the Heart, and on directing our Final Intention towards God ...... 173 XXXIV. That God is Sweet Above All and in All Things to him who loves Him . . 175 XXXV. That there is no Security from Temptation in this Life ..... 177 XXXVI. Against the vain Judgments of Men . 179 XXXVII. Of Pure and Entire resignation of one's self for the obtaining Freedom of Heart . 18c CONTENTS Vii Chap. page XXXVIII. Of Ruling ourselves well as to the Outer Life, and of Recourse to God in Dangers 183 XXXIX. That a Man must not be over Eager about his Affairs ..... 184 XL. That a Man has nothing Good of Himself, nor any thing whereof to Glory . 185 XLI. Of the Contempt of all Worldly Honour . 188 XLII. That our Peace must not depend on Man . 189 XLIII. Against Vain and Worldly Learning . 190 XLI V. Of not taking up the Outward Things which come in our Path .... 192 XLV. That we must not Trust every one, and that it is a common thing to Slip with the Tongue ..... 193 XLVI. Of Confidence in God when Words are Darted at us . . . . 197 XLVII. That all Things, however grievous, are to be borne for the sake of Eternal Life . 200 XLVIII. On the Day of Eternity, and this Life's Distresses ..... 202 XLIX. Of the Desire of Eternal Life, and how great are the Rewards which are Promised to those who Strive for them . . 206 L. How one in Desolation ought to Resign Himself into God's hands . . 2 ro LI. That a Man must occupy himself with humble Works when he is unable to at- tain to Things which are the Highest . 125 LII. That a Man ought to consider himself more worthy of Chastisement than of Con- solation . . . . .216 VJii CONTENTS Chap. pagf LIU. That the Grace of God does not mingle with the Worldly-minded . , 219 LIV. Of the different Motions of Nature and Grace 221 LV. On the Corruption of Nature, and the Efficacy of Divine Grace .... «2 LVI, That we ought to Deny Ourselves, and to Imi- tate Christ by the Cross . . . 229 LVII. That a Man should not be too Dejected at Failures or Trial .... 232 LVIII. That Things beyond our reach, and the Secret Judgments of God, are not to be Scrutin- ized .... .234 LIX. That all Hope and Trust is to be fixed in God Alone ...... 24a BOOK IV. I. With how great Reverence Christ ought to be Received ..... 24* II. That the great Goodness and Love of God are made manifest to Man in this Sacrament . 2 so III. That it is Profitable to Communicate often . 253 IV. That many Benefits are granted to those who Communicate Devoutly . . . 256 V. Of the Dignity of the Sacrament, and of the Priesthood . . . . . 260 VI. An Enquiry as to the Way to Prepare for Com- munion ...... 262 VII. Of the Examination of our own Conscience, and of the Resolution to Amend . . 263 VIII. Of the Oblation of Christ on the Cross, and of Resignation of Ourselves . f , 266 CONTENTS IX Chap. page IX. That we ought to Offer Ourselves and all that we have to God, and to Pray for All . 267 X. That the Holy Communion is not for a Slight Thing to be Abstained from . . 270 XI. That the Body and Blood of Christ and the Holy Scriptures are most necessary to the Faith- ful Soul ...... 274 XII. That he who is about to Communicate ought to use Great Diligence to Prepare himself for Christ . . .... 278 XIII. That with the whole Heart the Devout Soul ought to seek Union with Christ ii\ the Sacrament .... 281 XIV. Of the Ardent Desire of som^ Devout Persons for the Body and Blood of Christ . . 283 XV. That the Grace of Devotion is obtained by Humility and Self-denial . . . 285 XVI. That we ought to lay open our Necessities to Christ, and to seek His Grace. . . 287 XVII. Of Ardent Love for, and vehement Desire to Receive Christ ..... 289 XVIII. That a Man should not be a curious Searcher into the Sacrament, but a humble Follower of Christ, submitting his senses to the Sacred Faith ...... 292 BOOK L CHAPTER I. ffif ij)t Imitation o£ QLfyxist, anfc Contempt of lf)t TOorlib anfc o! all its ^anitiw. i. " T__T ^ that followethMe shall not walk in Xj[ darkness," saith the Lord. These are the words of Christ, by which we are re- minded that we must copy His life and conduct, if we wish to be truly enlightened and to be delivered from all blindness of heart. To meditate on the life of Jesus should there- fore be our chief study. 2. His teaching surpasses all that the Saints have taught, and he who has the Spirit will find in it " the hidden manna." But it happens that many, who often hear the Gospel, experience but little desire for it, because they do not possess the Spirit of Christ. For if you would completely and with delight enter into the meaning of Christ's words, you must take pains to bring your life into entire con- formity with His. 3. What advantage is it to dispute profoundly about the doctrine of the Trinity, if by your 2 CONTEMPT OF THE WORLD lack of humility you are all the while displeasing the Trinity? Surely sublime language does not render a man holy and just; but a virtuous life makes him dear to God. I would rather feel compunction than know how to define it. If you knew the whole Bible, and the maxims of all the philosophers, what would it profit you if you were destitute of the love of God and of His grace? "Vanity of vanities; all is vanity," but to love God, and to serve Him solely. This is the highest wisdom, when you despise the world in order to reach forth towards the Kingdom of Heaven. 4. It is vanity, therefore, to seek riches, and to trust in that which is perishable. It is vanity, too, to seek for honours, and to strive for high positions. It is vanity to follow the desires of the flesh, and to crave for that which would inevitably bring with it a sore punishment. It is vanity to wish for length of life, and to care little that the life should be well spent. It is vanity to think only of the present life, and not to provide for the future. It is vanity to love that which swiftly passes away, and not to hasten onwards to that place where joy abides for ever. 5. Call frequently to your mind the saying of OF HUMILITY 3 the Preacher — "The eye is not satisfied with seeing, nor the ear filled with hearing." Strive, therefore, to withdraw your heart from the love of visible things, and to transfer your affections to things invisible ; for, if you follow your sensual inclinations, you will stain your conscience, and lose the grace of God. CHAPTER II. ©£ Jfotmtltts in xzsyut to dux's obm Suofotefrg*. 1. A LL men naturally desire knowledge ; but jf"\. what profit is there in knowledge with- out the fear of God. Certainly, a lowly peasant who serves God is better than a proud philosopher, who, to the neglect of his own soul, studies the course of the heavens. He who knows himself well, becomes vile in his own sight, and can take no delight in the praises of men. If I knew all the things in the world, and were not in charity, what would it avail before God, Who will judge me by my actions. 2. Quiet that excessive desire for knowledge, because it brings with it much distraction and delusion. Learned men are apt to wish to make a dis- play of their learning, and to be spoken of as talented. 4 OF HUMILITY There are many things, the knowledge of which is of little or no use to the soul; and he is extremely foolish who turns his attention to such things, rather than to those which would be conducive to his salvation. Many words do not satisfy the soul; but a good life calms the mind, and a pure conscience gives great confidence towards God. 3. The more you know and understand, the heavier will be your judgment, unless, in con- sequence of your greater knowledge, your life is a more holy one. Wish not, then, to be extolled on account of your ability or learning, but rather regard the knowledge which is intrusted to you as a ground for apprehension. If you fancy that you know many things, and fairly understand them; remember that the things you do not know are many more than those you know. " Be not high-minded," but rather acknow- ledge your ignorance. Why do you want to put yourself before others, seeing there are many more learned thaa your- self, and more versed in the Law of God ? If you would know and learn anything pro- fitably, love to be unknown, and to be regarded as of no account. 4. A true view of one's self, and consequently a low opinion of one's self, is the best and most valuable lesson to be acquired. To think no- OF THE TEACHING OF THE TRUTH 5 thing of one's self, and always to think well and highly of others, is great wisdom and perfect- ness. If you were to see any one openly sin, or in the act of committing some crime, you ought not, therefore, to think the better of yourself. We are all liable to fall, yet you should be convinced that there is no one more liable to do so than yourself. CHAPTER III. ffif tje &mi)itt2 of tfje &mtf). i. T APPY is the man whom Truth directly X X teaches, not by means of figures and passing sounds, but as it really is in itself. Our own opinion and our senses often deceive us, for we see but a little way into things. What is the good of continually cavilling about 1/ hidden and abstruse matters, for our ignorance of which in the Day of Judgment we shall not be blamed? It is a great folly to neglect what is useful and necessary, and of our own accord to inquire into what is curious and hurtful ; having eyes we see not. 2. And why should we concern ourselves about logical distinctions? He to whom the Eternal Word speaks is de- livered from a multitude of disputes. 1 6 OF THE TEACHING OF THE TRUTH From the One Word proceed all things, and all things refer to Him, and He is "the Begin- ning " Who also speaks to us. No one without Him can understand or rightly judge anything. He who has but one aim, and refers all things to one principle, and views all things in one light is able to abide steadfast, and to rest in God. O God, the Truth, make me ever one with Thee in everlasting love ! It is a weariness to me to read and to hear many things ; in Thee is all I want and desire. Let ail teachers be silent, and let the universe hold its peace in Thy Presence, and speak Thou only to me. 3. The more a man is undistracted and be- comes inwardly simple, so much the more will he be able to enter easily into profound subjects; be- cause his mind will be enlightened from above. A pure, simple-minded, steadfast person is not distracted by the number of the things he has to do ; because he does all for the glory of God, and is at rest in himself, and free from all self-seeking. What hinders and vexes you more than the .unmortified affections of your own heart? A good and devout man first arranges in his own mind those duties which he has outwardly to perform ; neither does he in the performance of them yield to the desires of a corrupt inclina- OF THE TEACHING OF THE TRUTH y tion, but regulates his actions by the dictates of sound reason. Who has a sharper conflict than he who strives to conquer himself? This must be our business, to conquer one's self, and to acquire more and more self-control daily, and to grow in virtue. 4. All perfection in this world has some im- perfection coupled with it; and none of our investigations are without some obscurity. A humble knowledge of yourself is a surer way to God than profound scientific research. Learning, however, when considered in itself, or knowledge upon any subject, is not to be dis- paraged ; for it is good, and ordained of God. ^ But what is meant is, that a good conscience and a virtuous life are always to be preferred to it. Many strive to become learned more than to become good; and the consequence is, they often go astray, and bring forth little or no re- sults from their labours. 5. Oh, if men were as diligent in uprooting ■•■ vices and planting virtues as they are in starting 4 ^ questions, there would not be so many evils and scandals in the world as there are, nor so much laxness amongst Religious persons . Certainly when the Day of Judgment comes, we shall not be asked what we have read, but what we have done ; not how well we have spoken, but how religiously we have lived. Tell me, where are now all those Doctors and 8 OF PRUDENCE IN OUR ACTIONS Masters with whom you were well acquainted whilst they were alive, and flourished in their pursuits ? Others fill their posts, and I dare say never think of them. In their lifetime they seemed to be something, but now no one ever speaks of them. 6. Oh, how swiftly does this world's glory pass away ! Would that their lives were in accordance with their knowledge, then would they have read and studied to some purpose ! How many in this world perish through vanity of learning, who care little for the service of God ! And because they wish rather to be esteemed great than to become lowly, therefore they become vain in their imaginations. He is really great who is great in charity. He is really great who is little in his own eyes, and cares not for the honour of high positions. He is really wise who counts all earthly things as dung that he may win Christ. He is really learned who does the Will of God, and forsakes his own will. CHAPTER IV. Q$l $xvtomu in our E^ticnjg. I. T T 7E must not trust every report or im- V V pulse, but cautiously and patiently ponder the matter in its relation to God. OF READING THE SCRIPTURES g Alas, such is our weakness, that we often more easily believe and repeat evil of others than good. Those who are advanced in holiness do not at once give credit to every evil rumour; because they are conscious that human frailty makes men but too prone to relate evil, and to slip with the tongue. 2. It is great wisdom not to be hasty in action, nor to hold obstinately to ones own opinion ; as also not to believe everything you hear, nor — even if you do believe it — at once to give it cur- rency. 3. Seek advice from a man of wisdom and judgment, and prefer to be instructed by those better informed than yourself rather than to fol- low your own devices, A good life makes a man wise according to the estimate of God, and gives much experience. The more humble a man is in himself, and the more submissive to God, the more prudent and peaceful will he always become. CHAPTER V. 1. ^T^RUTH must be sought in the Holy ; X Scriptures and not eloquence. The Bible ought always to be read with the assistance of the same Spirit by Whose agency it was written. IO OF INORDINATE AFFECTIONS We should seek our profit when we read the Scriptures rather than subtle disputations. We ought to be as ready to read a devotional book which is quite simple, as we are to read those which enter deeply and learnedly into their subjects. Let not the authority of the writer, whether he y be of high or low literary repute, influence you ; ^ t)ut let the love of pure truth draw you to read. You should not inquire who wrote it, but con- s/ mder attentively what is written. 2. Men pass away; but "the truth of the Cord endureth for ever." God speaks in various ways to us, without ijarit|). 1. II 7"E must never do evil for the sake of YV an y tn i n g> nor f° r the l°ve of any person. But it may happen, that a good work for the benefit of one who stands in need should be left undone, or that a better should be sub- stituted for it ; for then a good work is not lost, but a better put in its place. Without charity the outward work brings no profit to the doer; but whatever is done out of charity — be it ever so small and contemptible —becomes fruitful, inasmuch as God takes more account of the dispositions of the doer than of the amount of his work. 2. He does much who loves much. 2 6 OF BEARING WITH OTHERS He does much who does what he has to do well. He does well who serves the common good rather than his own will. Many actions which are really carnal seem to spring from charity ; for natural inclination, self- will, self-interest, or self-pleasing will seldom be absent. 3. He who has genuine and perfect charity, in nothing seeks himself, but desires God to be glorified in all things. Also he envies no one, for he does not want to keep any joy for himself alone ; neither does he wish to rejoice in himself, but above all good things to find his blessedness in God. Fie attributes nothing that is good to man, but refers all things to God, from Whom all things proceed ; in Whom, as in their end, all the Saints find their fruition and repose. Oh, if one had a spark of true charity, how would all earthly things seem full of vanity ! CHAPTER XVI. ®n Itorms fotiij lit %tini% of dMJurs. 1. TT WHATEVER a man cannot amend VV either in himself or in others he ought to bear patiently, until God orders things otherwise. Consider that it may be advantageous that it OF BEARING WITH OTHERS 2 J should be so, for your trial and growth in patience, without which our merits are of little worth. You ought, however, when you labour under such difficulties, to pray that God would vouch- safe to help you to bear them meekly. 2. If any one, after having been admonished once or twice, does not yield, do not contend with him, but commit all to God, that His Will may be done, and that He may be honoured by all His servants ; for He knows well how to turn evil into good. Strive to be patient in bearing the defects of others and their manifold infirmities ; because you yourself have many also, and they have to put up with them. If you are not yourself such as you would wish to be, how can you expect to find another according to your liking ? Wc would have others perfect, yet neverthe- less we do not amend our own faults. 3. We would see others severely corrected, yet we do not wish to be corrected ourselves. The great license given to others displeases us, yet we do not like to be denied anything ourselves. We like others to be bound by strict rules, but we ourselves will in nowise endure restraint. Thus it is evident, then,- how rarely we weigh our neighbour in the same balance in which we weigh ourselves. 2 8 OF A HOLY LIFE If all were perfect, what then should we have to suffer from others for the sake of God ? 4. But now God has so ordained it, that we should learn to bear one another's burdens, for there is no one who has not some defect, no one without some burden, no one independent of others, no one wise enough of himself ; but we ought to bear with one another, comfort one another, help, instruct, and advise one another. The degree of virtue any one possesses is best manifested in times of adversity. Trials do not cause human frailty, but they serve to display what a man really is. CHAPTER XVII. m k HLtfr apart from tijt Matto. 1. T 70U must learn to subdue self in many ways, if you would live in peace and concord with others. It is no small thing to live in a religious com- munity, or to be in close contact with many persons, and yet to converse without offence, and continue faithful even unto death. Blessed is he who has thus lived holily and died happily. If you wish, as you should, to stand firm and to progress in your spiritual life, regard yourself as an exile and stranger upon earth. THE EXAMPLES OF THE FATHERS 2 g Men must become " fools for Christ's sake," if they would lead a religious life. 2. It was wisely said, " The tonsure does not make the monk," but a change of conduct, and a complete mortification of the passions, make a truly religious man. He who does not seek in everything simply and purely the glory of God, and the salvation of his own soul, will find nothing but trouble and sorrow. He also is not able to remain long in peace, who does not endeavour to take the lowest place and to be subject to all, 3. Remember that you are here to serve, not to rule ; that you are called to suffer and work, not to waste your time nor to gossip. Here, therefore, men are tried as gold in the furnace. Here no one can abide, unless he is ready to humble himself with all his heart for the love of God. CHAPTER XVIII. <6£tf)t Sxamptu of ijc Jftolg JFaf^rs. 1. TOEHOLD the bright examples of the IJ holy Fathers, in whom true perfection beamed, and you will then see that all we do is little or nothing. Alas, what is our life when it is compared with theirs! 3 o THE EXAMPLES OF THE FATHERS The Saints and friends of Christ served their Lord in hunger and thirst, in cold and naked- ness, in toil and weariness, in watchings and fastings, in prayers and holy meditations, in many persecutions and reproaches. 2. Oh, how many and how great were the tribulations through which Apostles, Martyrs, Confessors, Virgins, and all the rest, passed, who have willed to follow the footsteps of Christ! For they hated their lives in this world that they might keep them unto life eternal. Oh, how strict and self-denying a life was that which the Holy Fathers led in the desert! how long and grievous were the temptations they endured ! how often were they assaulted by the Enemy ! what frequent and earnest prayers did they offer up to God ! what rigid fasts they kept ! what great zeal and fervour they had for their spiritual progress ! what a brave war they carried on for the subdual of their vices! what a pure and single eye they had to the glory of God ! By day they worked, and by night they had time for long prayer ; although, in the midst of their labours, they were far from letting go the spirit of prayer. 3. They passed all their time usefully ; every hour seemed too short to spend with God. And through the great sweetness they enjoyed in prayer, sometimes they even forgot their bodily necessities. They renounced all riches, dignities, honours, THE EXAMPLES OF THE FATHERS 3* friends, and relations. They desired to possess nothing of this world. Scarcely did they allow themselves the neces- saries of life, and they grieved that they were at all under the necessity of ministering to the body. They were poor, therefore, in earthly things, but rich indeed in grace and virtues. They were outwardly in want, but within they were replenished with grace and Divine conso- lation. 4. They were strangers to the world, but very near and intimate friends of God. In their own eyes they seemed to be as no- thing, and by the world they were despised, but in the eyes of God they were precious and be- loved. In true humility they stood firm, in simple obedience they lived, in charity and patience they walked ; and, therefore, daily they pro- gressed, and obtained great favour with God. They were given for an example to all who are religious, and ought to have more power to provoke us to advance than many who are luke- warm have to influence us to relax. 5. Oh, how great was the fervour of all reli- gious persons when Communities were first in- stituted ! How great their devotion in prayer! how great their longing for virtue ! how vigorous their discipline! how reverence and obedience 32 ON RELIGIOUS EXERCISES to those set over them were in high repute \ Their footprints — still remaining — testify that they were indeed holy and perfect men, who, by so valiant a struggle, trampled under foot the world. Now he is reckoned to be great, who just escapes open sin or bears patiently his lot in life. 6. O lukewarm ness and negligence concern- ing our state ! that we so soon fall away from our first fervour, and grow weary of life through slothfulness and tepidity. Would that the desire of spiritual growth was not wholly dormant in you who have had such opportunities of witnessing the lives of devout persons ! CHAPTER XIX. (&tt JtcItijfoujB SExtrtiflttf. I. f 1 A HE life of a good religious person ought X to be enriched with all virtues, so that his inner life might accord with his out- ward profession. Indeed his inner life ought to be in advance of his outer ; for God beholds the heart, and before all others we are bound to reverence Him wherever we may be, and — like the angels — to keep ourselves pure in His sight. We ought every day to renew our resolutions, and to kindle our fervour, as though it were ON RELIGIOUS EXERCISES 33 the very beginning of our conversion, and to say — " Assist me, O God, in this my good pur- pose, and in Thy Holy Service, and grant that this day I may begin perfectly, for that which I have hitherto been able to carry out is as nothing." 2. Our success depends upon the strength of our purpose ; and, if we would make much pro- gress we must use much diligence. But, if one often fails after making a strong resolution, how will it fare with those who seldom make any good purpose, or who purpose without firmness ? But in various ways it comes to pass that we abandon our good purposes, and a slight omis- sion in our devotions hardly ever happens with- out some loss to our souls. The purposes of just men depend for their fulfilment rather upon the grace of God than upon their own wisdom ; and, in whatever they take in hand, they always trust in His help. For man proposes, but God disposes ; for man's way is not in himself. 3. If from a call of duty, or for the benefit of another person, sometimes one of our regular devotions is omitted, it maybe easily afterwards recovered again. But if, through distaste or neg- ligence, it is readily given up, such conduct is sin- ful, and will be found to be hurtful to ourselves. Strive as much as ever we can, we shall still be sure to fall short in many things. Yet, always let us have something definite after 34 ON RELIGIOUS EXERCISES which we are aiming ; and let our resolves turn upon those things which we feel most of all binder us. We must examine and set in order both our Duter and our inner life, because both are of importance to our spiritual advancement. 4. If you cannot continuously preserve recol- lection, at all events do so sometimes, and at least once a day ; — for instance in the morning, or at evening. In the morning make your resolution ; in the evening examine yourself — your thoughts, words, and actions during the day, for in these, per- haps, you will find that you have oftentimes offended God and your neighbour. Gird yourself like a man against the wicked devices of the Devil ; curb your appetite, and you will more easily restrain the lusts of the flesh. At no time be entirely idle, but either be reading, or writing, or praying, or meditating, or doing something for the common good. Yet bodily mortification must be undertaken with discretion, and not equally by all. 5. Practices which are not general ought not to be paraded betore others, for things which are singular are more safely carried out in secret. You must, however, be careful not to neglect things which are performed by all, whilst you ON RELIGIOUS EXERCISES 35 are eager for those which are only prescribed by yourself. But having faithfully and fully performed the former, which are binding on you; if time re- mains, you may employ yourself in devotions according to your taste. All cannot have the same plan of prayer, but one kind of devotion is suitable to one, another to another. Again, different devotions please us according to the different seasons ; some de- light the soul on Festivals, others on ordinary days ; some we need in times of temptation, others in times of peace and quietness. Some subjects we like to dwell upon when we are sad, others when we are rejoicing in the Lord. 6. About the time of the great Festivals we ought to renew our good practices of devotion, and ask more fervently for the prayers of the Saints. From Festival to Festival we ought to make our resolve, as though we were then about to leave the world, and to pass at once to the Eternal Festival. Therefore we should carefully prepare our- selves at such holy times, and pass them more devoutly, and keep more strictly all our observ- ances, as though shortly we were about to receive the reward of our labours from God. 7. And if our departure should be delayed, let us think that we are not yet well enough j6 ON THE LOVE OF SOLITUDE prepaied, and that we are unworthy as jet of so great glory as that which shall be revealed in us at the fore-ordained time ; and let us strive to become better prepared for death. " Blessed is that servant," saith St. Luke, "whom the Lord when He cometh shall find watching. Verily, I say unto you, He will make him ruler over all He hath." CHAPTER XX. ©it ti)* HUfo joC JScIituto anfr %ilmzt, I. QEEK a convenient time to devote to v3 yourself, and meditate often on the benefits which God has bestowed on you. Leave curious matters, and read such subjects as are calculated to produce compunction more than occupation of mind. If you withdraw yourself from superfluous con- versations and inquisitive restlessness, as also from hearkening to news and rumours, you will find that you have sufficient and fitting time for making good meditations. The greatest Saints — whenever they were able to do so — shunned human companionship, and preferred to live in secret with God. 2. "Whenever I have associated with men," said one, "I returned from them less a man than I was before." We have often experienced the ON THE LOVE OF SOLITUDE 37 truth of these words, when we have had a long conversation. It is easier to be silent altogether than to speak with moderation. It is easier to remain at home than to keep v/ell on one's guard in society. He, therefore, who aims at attaining to a more interior and spiritual life, must, with Jesus, depart from the crowd. No one can with safety appear in public, un- less he himself feels that he would willingly remain in retirement. No one can with safety speak who would not rather be silent. No one can with safety command who has not already learnt to obey. No one can with safety rejoice, unless he has the testimony of a good conscience. 3. Yet, whatever feeling of security the Saints possessed, it was accompanied with a great fear of God. Nor could they be less anxious about themselves and humble, because they were conspicuous for their great virtues and grace. But the security of the wicked arises from pride and presumption, and at the end is con- verted into despair. Never promise yourself security in this life, although you may be a good religious person or a devout hermit. 4. Oftentimes those who stand high in men's 38 ON RELIGIOUS EXERCISES estimation are the more in danger on account of their too great self-confidence. Therefore, for many it is better that they should not altogether be free from temptations, but be frequently assaulted, lest they should seem too secure, and perhaps be puffed up with pride ; and, it may be, give themselves too much license as to worldly comforts. Oh, how good a conscience would he pre- serve who never sought after fleeting joys, and who never entangled himself with the things of this world ! Oh, what great peace and repose would he possess, who would banish every vain anxiety, and think only upon profitable and Divine sub- jects, and place his whole trust in God. 5. No one is worthy of heavenly consolation, who has not sought diligently to deepen in him- self the grace of compunction. If you want to feel compunction, enter into your closet, and shut out the tumult of the world, as it is written, — "Commune with your own heart, and in your chamber, and be still." You will find in your chamber what out-of- doors you too often lose. If you keep up the habit of retiring for prayer, you will find it sweet , but if it is irregularly done a distaste for it will be the result. If in the commencement of your spiritual life you form the habit of retirement well, and ON THE LOVE OF SOLITUDE 39 keep it, afterwards it will become to you a dear friend and a most refreshing solace. 6. In silence and quiet the devout soul ad- vances, and learns the hidden things of Scrip- ture. There the soul finds floods of tears, where- with it nightly washes and cleanses itself, that it may become the more familiar with its Maker, the more remote from all the turmoil of the world its time is passed. He, therefore, who withdraws himself from acquaintances and friends, to him will God with His holy angels draw near. It is better to lead a hidden life, and to look well to the care of one's own soul, than to work miracles and neglect one's self. It is praiseworthy in a man who has given himself to a Religious life, seldom to appear in public, to avoid being seen, and not to wish to see others. 7. Why do you wish to see that which it is not lawful for you to have? " The world passeth away, and the lust thereof." The desires of sense lead us to roam abroad ; but when the hour has passed, what do you bring back with you but a burdened conscience and a distracted mind ? A joyful departure often leads to a sad return, and a late and merry evening makes a sad morning. So every carnal delight insinuates itself, but in the end it bites and destroys. 40 ON THE LOVE OF SOLITUDE 8. What do you see elsewhere, which )~ou may not see here ? Behold the heaven and the earth, and all the elements : for of these all things are made. What can you see anywhere which can last long under the sun ? Perhaps you think that you will become satis- fied, but you will never attain to that state. If you saw the world and all that is in it in one view, what would it be but an empty vision ? Lift up your eyes to God on high, and pray Him to forgive your sins and negligences. Leave vanities to the vain, but give your at- tention to those things which God has com- manded you. Close your door upon you, and call to you Jesus, your Beloved. Abide with Him in your closet, for you will not find such peace else- where. If you had not gone forth, nor listened to idle reports, you would the better have con- tinued to enjoy the blessing of peace. But in that you sometimes take pleasure in hearing news, it must follow that you will suffer pertur- bation of mind. OF COMPUNCTION OF HEART 41 CHAPTER XXI, (§1 <£omptm.citMx a£ %mxt 1. TF you wish to make spiritual progress, X keep yourself in the fear of God, and do not allow yourself too much liberty. Let your senses be all under control, and do not give yourself up to foolish mirth. Give yourself to compunction of heart, and you shall find devotion ; compunction leads the way to many blessings, which dissipation has the effect of quickly driving away. It is wonderful that a man can ever be per- fectly joyful in this life, when he considers and ponders upon his state of exile, and the many dangers to which his soul is exposed. 2. Through levity of mind, and thoughtless- ness as to our defects, we become insensible to the sorrows of our soul, and so often vainly laugh when we really ought to weep. There is no true liberty or real joy but in the fear of God with a good conscience. Happy is the man who can put away every distraction that hinders him, and can gather himself up again for communion with God in the spirit of compunction. Happy is the man who renounces everything ^2 OF COMPUNC TION OF HEA K T which may bring a stain or burden upon his conscience. Strive manfully ; habit is overcome by counter-, habit. If you are wise enough to leave other men to themselves, they will be sure to leave you alone to transact your own business. 3. Do not busy yourself in others' concerns, nor entangle yourself in the affairs of the great. Keep your eye always upon yourself in the first place, and especially admonish yourself in preference to admonishing all your friends. If you have not the favour of men, do not on that account be disheartened ; but let it be a matter of grave concern to you, that you are not living so well and circumspectly as it becomes a servant of God and a devout religious person to live. It is often better and safer for a man not to have many comforts in this life, especially bodily comforts. The reason we have not Divine consolations, or but seldom find delight in prayer, is because we do not seek compunction of heart, and do not re- nounce all vain and outward sources of consola- tion. 4. Consider yourself unworthy of Divine con- solation, and rather deserving to have much tribulation. When a man has perfect compunction, the OF COMPUNCTION OF HEART 43 whole world becomes burdensome and bitter to him. A good man finds sufficient cause for sorrow and for tears ; for whether he regards himself, or thinks of his neighbour, he knows that no one lives here without tribulation ; and the more strictly he examines himself, the greater ground for sorrow he discovers. The subjects for just sorrow and compunction of heart are our sins and evil inclinations, in which we lie so en- tangled as to be rarely able to contemplate heavenly things. 5. If you were more often to think upon your death than upon the length of your life, no doubt you would more earnestly try to Amend. If you were to weigh well in your mind the thought of Hell — the future torments of body or of soul, I believe you would willingly undergo sorrow and labour in this world, and not shrink back with fear from any austerity. But because these things do not touch our hearts, and we still love the pleasures of this life, therefore it is we continue to be cold and very slothful in matters of religion. It is often from lack of spirit that our miser- able body is so quickly ready to complain. Pray, therefore, humbly to the Lord, that He may give you the spirit of compunction ; and say with the Prophet, — "Feed me, O Lord, 44 OF THE ST A TE OF HUMAN MISERY with the bread of tears, and give me plenteous- ness oi tears to drink." CHAPTER XXIL CM tit £tet* of Stuman $lim$. I. ~\7*0U are miserable wherever you are, and X whatever way you turn yourself, unless you turn to God. Why do you disturb yourself when things do not fall out according to your own wish and desire ? Who is there that has everything according to his own will? — neither I, nor you, nor any living man. There is no one in the w r orld without some trouble or distress, though he be king or pontiff. Who is it who is best off ? He indeed who is able to suffer something for God. 2. Many weak-minded and foolish people say, " Look how happy that man is ! how rich and great he is ! how powerful and exalted ! " But raise your eyes to heavenly riches, and you will see that all these temporal things are nothing, and are very uncertain and often bur- densome, for they are never possessed without anxiety and fear. A man's happiness does not consist in abun- dance of temporal goods, but a moderate supply OF THE STATE OF HUMAN MISERY 45 is sufficient for him. Indeed, it is a misery to live on the earth. The more spiritual a man becomes, the more bitter is this present life to him, because he sees and understands more clearly the corruption of human nature. For to have to eat and drink, to watch and sleep, to rest and labour, and to be subject to the other necessities of nature, is indeed a great misery and affliction to a devout man, who would fain be released and freed from all sin. 3. For the inward man is much weighed down by the necessities of the body in this life. Wherefore the Prophet devoutly prays that he may be delivered from them, saying — O Lord " bring thou me out of my dis- tresses." But woe unto those who do not know their own misery; and a greater woe to those who love this miserable and corruptible life ! For there are some who to such an extent cling to it, that — although by toil or begging they can only just get the necessaries of life — could they always live here below, they would care nothing for the Kingdom of God. 4. O how foolish and faithless in heart are those, who are so immersed in earthly things, that they have no relish but for that which is carnal. But these miserable men will find out in the end to their great grief, how worthless and good 4 6 OF THE ST A TE OF HUMAN MISERY for nothing was that upon which they had set their affections. But the Saints of God and the devout friends of Christ did not care for the things which pleased the flesh, nor for the things which glit- tered but for a while ; for, with all the hope and eagerness they possessed, they panted after eternal joys. Their whole desire was borne upward towards that which abides and is invisible ; lest, by the love of that which is visible, they should be drawn down to things below. 5. Be careful, brother, not to lose the hope of making progress in the spiritual life, for you have still time and opportunity. Why do you wish to put off your good pur. pose? Arise, and begin at once, and say, — • "Now is the time for action, now is the time for effort, now is the fit time for amendment." When you are in trouble and affliction, the* will be the time for gaining the reward of patience. You must pass " through fire and water," be- fore you are brought out "into a wealthy place." Unless you do violence to yourself, you will not get the victory over your corrupt nature. As long as we carry about this frail body with us, so long shall we be unable to be without sin $ or to live without weariness and pain. We would gladly be at rest from all misery; OF THE STA TE OF HUMAN MISERY 47 but because we have lost innocence through sin, we have also lost true blessedness. Therefore we must have patience, and wait for the mercy of God, " until this tyranny be over-past " and mortality is " swallowed up of life." 6. O how great is human frailty — always prone to evil ! To-day you confess your sins, and to-morrow you commit again the same faults you confessed. Now you purpose to be on your guard, and in an hour's time you act as if you had made no purpose at all. We have reason then to humble ourselves, and never to think highly of ourselves ; because we are so weak and unstable. That, also, which with much labour and diffi- culty we have by grace acquired, can quickly be lost through negligence. 7. What, then, will become of us in the end, who are so little in earnest in the morning of life ! Woe to us, if we so wish to turn aside to rest, as if it were already peace and safety, when there is not yet to be seen a vestige of true holiness in our conversation ! It would be a good thing, if — like young be- ginners — we could be taught anew the principles of a holy life ; if, perchance, there might be hope of future amendment and of greater spiritual progress. -|g OF MEDITA TION ON DEA TH CHAPTER XXIII. ®f JH^ttatton on jDtatJ. I. "T 7ERY soon all will be over with you V here 5 consider, then, your state before God. To-day man is, and to-morrow he is gone. But when he is taken out of sight, he quickly passes also out of mind. Oh, the dulness and hardness of the human heart, which thinks only on the present, and does not rather provide for the things which are to come ! In every thought and act you ought so to hold yourself, as if you were going to die this very day. If you had a good conscience, you would not much fear death. It would be more to the purpose to shun sin than to flee from death. If you are not prepared to-day, how will you be to-morrow ? To-morrow is an uncertain day, and how do you know that you will live till to-morrow? 2. What profit is it to us to live long, when we make such a poor use of our time ? Ah! a long life does not always bring with it amendment, but it often increases our guilt. OF M EDIT A TION ON DEA TH 49 Would that we passed a single day in this world without fault ! Many reckon how many years it is since their conversion, yet often there is but small fruit of their amendment. If it is fearful to die, perhaps to live long will be more dangerous. Blessed is he who has always before his eyes the hour of death, and daily disposes himself for death. If you have seen any one die, remember that you will pass through the same ordeal. 3. When it is morning, think that you may not see the evening; and when it is evening do not venture to make certain of reaching another morning. Always then be ready, and so live that death may not find you unprepared. Many die suddenly and unexpectedly — " For the Son of Man cometh at an hour when ye think not." When that last hour shall have come, you will begin to feel very differently about all your past life, and to grieve greatly at your negligence and remissness. 4. O how happy and wise is he who now endeavours to become in life such as he would wish to be found at the hour of death. Perfect contempt of the world, fervent desire of advancing in virtues, love of discipline, labour ^o OF MED IT A TION ON DEA TH of penitence, readiness of obedience, denial of self, and endurance of any adversity for the love of Christ, will produce in us great confi- dence that we shall die happily. When you are well you are able to do many good works, but I do not know what you can do when you are ill. Few are made better and reformed by sick- ness ; so those who are always moving from place to place seldom become holy. 5. Do not rely on friends and neighbours, nor ^ut off the work of salvation to the future, for men will forget you sooner than you think. It is better now seasonably to provide for the future, and to lay up in store a good foundation for the time to come, than to trust to the assist- ance of others. If you are not solicitous about yourself now, who will be solicitous about you hereafter ? The present time is very precious ; " now is the day of salvation," " now is the accepted time." But, alas! that you should spend it so fruit- lessly, when in. it you might be gaining the trea- sure of everlasting life ! The time will come when you will desire one day or one hour in which to amend, and I know not whether it will be granted you. 6. Oh, dearest friend, from what peril may you deliver yourself, from what terror may you OF MED IT A TION ON DEA TH 51 rescue yourself, by having at all times a due fear and anticipation of death ! Strive now so to live, that you may be able in the hour of death to rejoice rather than to fear. Learn now to die to the world, that you may then begin to live with Christ. Learn now to despise all things, that then you may be able to pass without regret to Christ. Now keep under your body by mortification, that you may then have a full assurance. 7. Ah ! fool, why do you imagine that you are going to live a long time, when you are not certain of a single day ? How many have been deceived in this respect, and unexpectedly snatched away ! How often have you heard such accounts as these, — such an one was slain ; of another, that he was drowned, or had died from a fall ; of another, that he died whilst at table, or at play ! One by fire, another by sword, a third by pestilence or violence comes to his end. Thus death is the end of all, and man's life passes away quickly like a shadow. 8. Who will remember you after you are dead, and who will pray for you? Do, do now, dearest friend, whatever you can for yourself ; because you do not know when you will die, nor what will happen to you afterwards. 5 2 ON JUDGMENT Whilst you have time, amass for yourself in. corruptible riches. Think on nothing but on your salvation. Care only for the things of God. Make now to yourself friends, by venerating the Saints and by copying their actions, that when you fail in this life, they may receive you into everlasting habitations. 9. Keep yourself as a stranger and pilgrim upon the earth, — as one to whom the affairs of the world are no concern. Keep your heart free and lifted up to God for here you have " no continuing city." Direct thither day by day your sigrs, your prayers, your tears, that your spirit after death may be worthy to pass with joy into the pre- sence of the Lord. Amen. CHAPTER XXIV. Qbn 3vto$mmt, an& tje $xinix§mmU d Kinrttxx. 1. r N all things look to the end, and re- X member that you will have to stand before a strict Judge, from Whom nothing is hidden, Who is not to be bribed by gifts, and Who will admit no excuses, but will judge ac- cording to that which is right. O most miserable and foolish one! what will you — who sometimes are afraid of the face of mere man when he is angry — then be able to ON JUDGMENT 53 answer unto God, Who knows all your evil- doings? Why do you not make some provision for yourself against that Day of Judgment ? Then no one can be excused or defended by another, but each one will bear his own burden, and it will be as much as he can do. Now your labour is fruitful, your crying ac- ceptable ; now your groanings may be heard, and your sorrow atone for the past and have a cleansing effect. 2. The patient man has a great and salutary purgation, if, when injured, he grieves more for the malice of the other than for his own suf- fering ; if he willingly prays for his enemies, and from his heart forgives their offences ; if he is not slow to seek the pardon of those he might have offended ; if he is sooner moved to com- passion than to wrath ; if he frequently does violence to himself, in order to bring the flesh into entire subjection to the spirit. It is better now to purge out our sins, and to cut off our vices, than to reserve them to be purged hereafter. Truly we practise deception upon ourselves through the inordinate love which we have for the flesh. 3. What else will that fire devour, unless it be your sins ? The more you spare yourself now, and gratify the flesh, the more severe will be the wrath you 54 ON JUDGMENT are treasuring up for yourself, for you are adding fuel to the fire. In the things in which a man has sinned, in those will he be the more grievously punished. There the slothful will be urged on with burn- ing goads, and the glutton will be tormented With great hunger and thirst. There the luxurious and the lovers of pleasures shall have showered upon them flaming pitch and stinking brimstone ; and the envious, like mad dogs, shall howl from remorse. 4, There is no vice which shall not have its corresponding torment. There the proud shall be filled with every kind of confusion, and the covetous shall be pinched With most wretched penury. One hour of punishment there will be more bitter than a hundred years of the heaviest pen- ance here ! There will be no cessation there, no interval of consolation to the damned. Here occasionally there is rest from our labours, and the enjoyment of the consolation of friends. Be now anxious about yourself, and grieve for your sins, that in the Day of Judgment you may with the Blessed be in safety. For "then shall the righteous man stand in great boldness before the face of such as have afflicted him, and made no account of his labours/' ON JV DGMENT 5 5 Then shall he stand to judge, who now humbly submits himself to the judgments of men. Then shall the poor and humble have great confidence ; and the proud, on the other hand, shall fear on every side. 5. Then will it be seen that he was wise in this world, who learnt for Christ to be considered a fool and to be despised. Then every tribulation, patiently borne, will bring us joy, "and all iniquity shall stop her mouth. " Then shall every devout man rejoice, and the irreligious man shall mourn. Then shall the flesh which was afflicted tri- umph more than if it had always been pampered with luxuries. Then shall the shabby clothing become re- splendent, and the fine garment be in the shade. Then shall the poor cottage be more com- mended than the gilded palace. Then shall persevering patience stand by us more than all the power of the world. Then simple obedience shall be exalted more than all worldly astuteness. 6. Then shall a pure and simple conscience rejoice the heart more than all secular learning. Then shall the contempt of riches weigh more than all the treasures of worldlings. Then shall yoM receive more consolation from 56 ON JUDGMENT the prayers you earnestly said, than from having partaken of delicacies. Then shall you rejoice at having kept silence, more than from the remembrance of long con- versations. Then shall works wrought by grace profit you more than many fair speeches. Then shall a strict life and severe repentance be of more avail than all earthly delights. Learn now to bear suffering a little, that you may be delivered from greater trials then. Try here first what you may be able to bear hereafter. If now you cannot bear so slight a suffering, how will you be able to bear eternal torments ? If now a little suffering makes you to such an extent impatient, what then wUl Hell do? Remember, you can by no means have both joys — the joy of the world now, and the joy of reigning with Christ hereafter. 7. If hitherto you have always lived in honours and pleasures, what would it profit you if you were to die this very moment? All things, therefore, are vanity, except to love God, and to serve Him only. He who loves God with all his heart fears neither death, nor punishment, nor judgment, nor hell, because perfect love gives a safe access to God. But he who still takes pleasure in sin fears OF EARNEST AMENDMENT 57 death and judgment, and no wonder that he should do so. Yet it is in a measure good, if love does not yet recall you from evil, that at least fear of Hell should keep you from it. But he who lays aside the fear of God cannot Jong remain in a good way, but will very soon fall into the snares of the Devil. CHAPTER XXV. Qbl 3Eartwjst amtirtrnunt of our Mijalz iifr. i. T3E watchful and diligent in the service of J_) God, and often reflect upon the nature of your calling and your promise to renounce the world. Was it not that you might live unto God, and become a spiritual man? Therefore you should be eager to progress, for in a little while you will receive the reward of your labours. Then shall there be no more fear or sorrow in your borders. Now you will labour a little, and you shall find great rest — yes, perpetual gladness. If you continue faithful and fervent in your work, God will doubtless be faithful and boun- tiful in rewarding you. You ought to preserve a good hope of attain- ing your crown, but it doth not behove you to feel secure, lest you should grow negligent or presumptuous. 58 OF EARNEST AMENDMENT 2. When some one in suspense — who had often wavered between fear and hope — on a certain occasion, being oppressed with grief, had pro- strated himself in prayer before an altar, he said within himself — " O that I could know that I should persevere to the end !" and immediately he heard a voice within him reply : " And if you knew it what would you do? Do now what you would do then, and you shall be quite secure." And being at once consoled and strengthened, he committed himself to the Divine Will, and his anxious disquietude ceased. He no longer wanted curiously to ask questions concerning his own future, but he rather sought to find out what was the acceptable and perfect will of God for the beginning and completing of every good work. 3. "Trust in the Lord, and do good," saith the prophet, "so shalt thou dwell in the land and be fed." There is one thing which keeps many back from spiritual progress and earnest amendment of life, and that is, a horror of the difficulty and labour of the conflict. Those mostly outstrip others in forming virtues, who strive to overcome those things which are most grievous and repugnant to themselves. For the more a man conquers himself, and is mortified in spirit, so much the more does he OF EARNEST AMENDMENT 59 progiess in holiness, and the more grace does he acquire. 4. But all men have not equally much to over- come and mortify. Yet he that is diligent and zealous will make greater progress, though he has more passions to subdue, than another who is good-natured, but less eager in the pursuit of virtues. There are two things which greatly help for- ward our amendment, namely, — to withdraw our- selves forcibly from that particular evil towards which we have a vicious tendency, and earnestly to pursue that particular good of which we stand mostly in need. You should make it a point to avoid and overcome in yourself those faults, which are most displeasing to you in others. 5. You will everywhere gain some spiritual profit, if, whatever good examples you may see or hear of, you are stirred up to imitate. But if you see anything reprehensible, be care- ful not to copy it ; and if you find that you have sometime committed the same fault, endeavour at once to correct yourself. As your eye observes others, so others in turn observe you. O how sweet and pleasant it is to see brethren earnest and devout, well-mannered and disci- plined ! And how sad and grievous it is to see others 60 OF EA R NES T A MENDMENT walking disorderly, and not fulfilling the duties of their calling ! How mischievous it is to neglect the obliga- tions of our state of life, and to turn ourattention to things which are not our business! 6. Remember the resolution you have made, and set always before your eyes the Image of the Crucified. You may well be ashamed, as you contemplate the Life of Jesus Christ, when you see how little you have endeavoured to make your own life like His, — long as you have walked in God's way. A religious person, who earnestly and de- voutly gives himself to the contemplation of the most holy Life and Passion of our Lord, will find in it in abundance all that is profitable and needful for him ; nor will he require to seek out of Jesus for anything better. Oh, if Jesus Crucified could enter into our hearts, how quickly should we learn all that is necessary I 7. An earnest religious person bears and takes all things well, which are enjoined upon him. A religious person who has become slothful and lukewarm has trouble upon trouble, and suffers anguish on every side ; because he lacks consolation from within, and may not seek it from without. OF EA RNES T A MENDMENT 6 j A religious person who ceases to live by dis- cipline, exposes himself to some grave fall. He who looks out for the more lax and easy- way, will always be in distress ; because some- thing or another will be sure to chafe him. How do so many other religious persons do, who live most strictly in retirement from the world, who rarely go out, who are withdrawn from external objects, who have very poor food, wear coarse clothing, do hard work, talk but little, keep long watches, rise early, spend much time in prayer, read often, and have always a strict guard over themselves? Consider how in ancient times the Carthusians, the Benedictines, the Cistercians, and other reli- gious orders, used to rise every night in order to sing psalms to God. And therefore it would be shameful for you to be slothful, and never to take any pains in so holy a work, whilst so great a multitude of religious persons thus rejoice in God. 9. Oh, that we had nothing else to do but to praise our Lord God with all our heart and voice ! Oh, if you never required to eat, or drink, or sleep, but could always praise God and be oc- cupied only in spiritual things, then you would be much more happy than you are now, when the necessities of the body demand your atten- tion. Would that there were no such necessities, 62 OF EA RNES T A MENDMENT but only the spiritual refreshments of the soul, which, alas, we seldom enough taste. 10. When a man comes to such a pitch of holi- ness as not to seek consolation from any created thing, then God begins to satisfy him entirely with His sweetness ; and, after that, he is well contented to let things take their course. He will not be carried away with joy in pros- perity, nor unduly depressed in adversity, but will put his whole trust and confidence in God, Who is his all in all ; in reference to Whom nothing fails or dies, for "all live unto Him," and unceasingly fulfil His Will. ii. Always remember the end, and that time lost never returns. Without care and diligence you will never acquire virtues. If you begin to grow lukewarm, you begin to be in a bad way. But if you give yourself up to lead a fervent life, you will find great peace, and feel that your labour is lightened by the grace of God and by the love of virtue. An earnest and diligent man is prepared for all things. There is more toil in resisting our vices and passions than in hard manual labour. The man who does not avoid small defects, will by little and little fall into greater. You will always be glad in the evening, if you have spent the day profitably. OF EARNEST AMENDMENT 63 Watch over yourself, stir up yourself, caution yourself ; and, whatever may be the case with others, neglect not yourself. The more violence you do to yourself, the greater will be your giowth in grace. Amen. BOOK II CHAPTER 1. ®f ti)-e Intur lift. i. " r I ^HE kingdom of God is within you," X saith the Lord. Turn you with your whole heart unto the Lord, and forsake this miserable world, and your soul shall find rest. Learn to despise outward things, and to give yourself to inward, and you shall feel the Kingdom of God arise within you. For the Kingdom of God is joy and peace in the Holy Ghost ; and this is not given to the wicked. Christ will come to you and reveal to you His consolation, provided that you prepare for Him a worthy dwelling-place within you. All His glory and beauty are from within, and there He delights Himself. Many visits He makes to the inner man, and holds sweet colloquies with the soul, soothing it, filling it with peace, and admitting it to an ex- ceedingly wonderful familiarity with Him. OF THE INNER LIFE 65 2. O faithful soul ! prepare your heart for this Spouse, that He may deign to visit you and abide within you. For thus He says: "If any man love Me, he will keep My words, and We will come unto him, and will make Our abode with him." Give Christ, then, a place in your heart, and refuse admission to all others. When you possess Christ, you are rich, and have enough. He will provide for you, and be faithful in supplying all your wants, so that you need not trust in man. For men soon change, and quickly fail; but " Christ abideth for ever," and will stand by us firmly even unto the end. 3. There is no great reliance to be placed in a frail and mortal man, though he may be help- ful and dear to us ; neither should we be much grieved, if at times he should be against us and contradict us. Those who are with you to-day may be against you to-morrow, and the opposite may be the case, for men often change like the wind. Place your whole trust in the Lord, let Him alone be your fear and your love. He Himself will answer for you, and will do what is best for you. Here you have "no continuing city," and wherever you are you are a stranger and a pil* 66 OF THE INNER LIFE grim ; nor will you ever find rest, unless you are inwardly united to Christ. 4. Why do you fasten your eyes upon sur- rounding objects, when this is not the place of your rest? In Heaven ought to be your dwell- ing-place, and all else should be regarded as only that through which we have to pass. All things pass away, and you pass away with them. See that you do not cleave to them, lest you be ensnared by them and lost. Let your thought be with the Most High, and your prayer without ceasing be directed to Christ. If you are unable to meditate upon high and celestial subjects, rest in the contemplation of the Passion of Christ, and dwell with delight in His Sacred Wounds. For if you fly devoutly to the wounds and glorious marks of Jesus, you will find great com- fort in times of trouble, and will pay little account to the slights of men, and will easily bear all that slanderers may say against you. 5. Christ was also in this world despised by men, and in His extreme necessity was forsaken both by friends and acquaintances, in the midst of reproaches. Christ willed to suffer and to be despised, *md do you dare at all to complain ? Christ had enemies and backbiters, and do OF THE INNER LIFE ty you wish to have all men for friends and bene- factors ? How would patience gain its crown, if you had no adversity in your lot ? If you want to suffer no contradiction, how can you be the companion of Christ? Suffer with Christ and for Christ, if you wish to reign with Christ. 6. If you had but once perfectly entered into the Heart of Jesus, and had tasted a little of His ardent love, then you would pay but little regard to your own convenience or inconvenience, but would rather rejoice when you had some oppor- tunity offered you of bearing reproach, because the love of Jesus makes a man despise himself. A lover of Jesus and of Truth — a truly spiritual man, and one free from inordinate affections — can freely turn himself to God, and can raise himself above himself in spirit, and rest in the enjoyment of God. 7. He who estimates all things according to their true value, and not according to their name or reputation, is indeed a wise man, and taught of God rather than of man. He who knows what it is to live an inner life and to count outward things of little importance, does not require special places, nor wait for set times to perform his devotions. A spiritual man quickly gathers himself up, and never allows himself to be absorbed in out* ward things. 68 OF HUMBLE SUBMISSION Outward occupation is no hindrance to him, nor the business which for the time may be necessary, but as things happen so he suits himself to them. He who is inwardly well-disposed and disci' plined, does not care for the strange and way- ward behaviour of men. A man is hindered and distracted, only when he draws things to himself. 8. If you were right in yourself, and your spirit well cleansed from sin, everything would tend to your profit and advancement. Many things often displease you, and often disturb you ; because you are not perfectly dead to yourself, neither are you detached from all earthly things. Nothing to such an extent denies and en- tangles the heart of man, as an impure attach- ment to creatures. If you deny yourself external consolation, you will be able to contemplate heavenly things, and will often experience inward exultation. CHAPTER II. i. [""^0 ROt make it a matter of moment, who t J may be for you or against you ; but let it be your business and care, that God be with you in all you do. OF HUMBLE SUBMISSION 6 9 Keep a good conscience, and God will well defend you. The perversity of man cannot injure those whom God wills to befriend. If you can suffer and be silent, you will doubt- less experience the help of the Lord. He knows the best time and manner of de- livering you, and therefore you ought to resign yourself into His hands. It belongs to God to help us, and to rescue us from all confusion. The consciousness that others know our faults and reprove us, is often very helpful in preserv- ing greater lowliness of spirit. 2. When a man is humbled because of his faults, he easily pacifies others, and quickly con- tents those who are offended with him. God protects the humble and delivers him ; He loves the humble and comforts him; He inclines His ear to the humble ; He bestows great grace upon the humble, and after his humiliation He raises him to glory. He reveals His secrets to the humble, and sweetly attracts and calls him to Himself. A humble man, when he has to endure con- fusion of face, still remains fairly in peace; because he rests on God — not on the world. You must not consider yourself to have made any advancement, unless you feel that you are inferior to every one else. 7o OF A GOOD, PEA CEFUL MA M CHAPTER III. nrst > m yourself, and then J3 y ou wm1 De aD ^ e to bring others into peace. A peaceful man does more good than a learned man. A passionate man even turns good into evil, and readily believes evil. A good peaceful man turns everything to good. He who is truly in peace never suspects others. But he who is ill at ease and discon- tented, is disturbed by various suspicions ; neither does he rest himself, nor let others rest. He often says what he ought not, and often omits to do what he ought. He busies himself about what others ought to do, and neglects his own duty. Let your zeal begin upon yourself, and then you may with justice extend it to your neigh- bours. 2. You know well enough how to excuse and palliate your own faults, but you are not willing to accept excuses for others. It would be more just were you to accuse yourself, and excuse your brother. OF A GOOD, PEACEFUL MAN ji If you wish to be borne with yourself, bear with others. See what a distance you are as yet from that true charity and humility, which admit of indig- nation or anger with no one except with your- self. It is no great thing to live peacefully with the good and gentle ; for this is naturally pleasing to all, and every one likes to be at peace, and prefers those who agree with them. But to be able to live in peace with those who are hard and obstinate, or who are undisciplined and contrary, is a great grace, and a highly praiseworthy and manly line of conduct. 3. There are some who are at peace in them- selves, and live at peace with others. And there are some who neither have peace in themselves, nor leave others in peace ; these are a burden to others, and a greater burden still to themselves. And others, again, there are who live in peace, and endeavour to bring others into the same condition. And yet all our peace in this life is to consist] in humbly bearing, not in escaping, the things I we do not like. He who knows best how to suffer aright, will be the one to enjoy the greater measure of peace. Such a man has gained the victory over himself, and is master of the world, and friend of Christ, and heir of Heaven. 72 OF A PURE MIND AND A SIMPLE INTENTION CHAPTER IV. Qbt a Bur* $£lin£s an& a J5impl* Intention. ! t T) Y two wings a man is raised above the X) earth, namely, by Simplicity and Purity. ' Simplicity must be in the motive, purity in the affection; simplicity aims at God, purity em- braces and tastes Him. No good action will hinder you, if you are inwardly free from all self-seeking. If you intend, and seek nothing else but to please God and benefit your neighbour, you will enjoy the feeling of inward liberty. If your heart were right, then every creature would be to you a mirror of life, and a book of holy teaching. There is no creature so small and contemp- tible, as not to set before us something of the Goodness of God. 2. If you were inwardly good and pure, you would see all things without hindrance, and understand them well. A pure heart penetrates Heaven and Hell. Whatever a man's inward state is, his judg- ment on external matters will accord with it. If there is such a thing as joy in the world, certainly the man who is pure in heart pos- sesses it. v And if anywhere tribulation or distress are OF THE CONSIDERA TION OF ONE'S SELF 73 to be found, an evil conscience will experience it the most. As iron when it is put into the fire, loses its rust, and becomes quite white with heat ; so a man, when he is thoroughly converted to God, divests himself of his sluggishness, and is trans- formed into a new man. 3. When a man begins to grow cold, then he makes much of a little labour, and seeks outward consolation. But when he begins to overcome himself without reserve, and to walk manfully in the way of God, then he thinks lightly of the difficulties which before were accounted insurmountable. CHAPTER V. %\ tip &onj3itaatioit of Exit's Ml 1. \lt 7"E cannot put much trust in ourselves, V V because we often stand in need of grace and wisdom. The light which is in us is but little, and we soon lose it by negligence. We oftentimes, too, forget how great our in- ward blindness is. We often do wrong; and, what is woise, ex- cuse ourselves. Sometimes, also, we are actuated by passion, and think it zeal. 74 OF THE CONSIDERA TION OF ONE'S SELF We blame others for slight things, and over-, look greater things in ourselves. We are quickly enough sensitive about what we suffer from others, and dwell upon it, but what they have to bear from us, that we never think of. He who well and rightly considers his own doings, is not likely to judge hardly concerning another. 2. A religious man puts the care of his own soul before all other concerns. And he who diligently attends to himself, is easily silent about others. Never will you become spiritual and devout, unless you are silent concerning others, and keep a special watch over yourself. If you attend entirely to God and to yourself external matters will but little affect you. Where are you, when you are not with your- self? And when you have run over all things, what advantage is it if you have neglected yourself ? If you would have peace, and true union with God, you must postpone all other considerations, and look only to your own spiritual life. 3. You will then make great progress, if you keep yourself free from all temporal anxiety. You will fail greatly, if you set much value upon something temporal. Let nothing be high, nothing great, nothing OF THE JOY OF A GOOD CONSCIENCE 75 pleasing, nothing acceptable to you, except God Himself, or what is of God. Regard the comfort which comes from the creature as altogether vain, whatever it may be. The soul that loves God, despises all things that are less than God. God Alone — the Eternal and Incomprehen- sible, Who fills all things — is the solace of the soul, and the true joy of the heart. CHAPTER VI. ©£ ±f)c 2to£ of a (Ecooft QLonmmit. 1. A GOOD man's glory is the testimony of J~\^ a good conscience. Keep a good conscience, and you will always be happy. A good conscience can bear very much, and is able to be very cheerful even in adversity. A bad conscience is always timid and uneasy. You will enjoy a sweet peace, if your heart does not condemn you. Never rejoice, unless you have done well. The wicked never feel true joy, neither do they experience inward peace ; for " there is no peace, saith the Lord, unto the wicked." And if they say — " We are in peace, no evil will come to us ; and who shall dare to hurt us ?" believe them not ; for suddenly the wrath of yS OF THE JOY OF A GOOD CONSCIENCE God shall arise, and their deeds shall be brought to nought, and their thoughts shall perish. 2. To glory in tribulation is no hard thing for him that loves, for thus to glory is to glory in the Cross of the Lord. Short is the glory which is given by and re- ceived from men. Sadness always follows the glory of the world. The glory of the good is in their consciences, and not in the mouth of man. The joy of the righteous is of God, and in God, and they rejoice in the Truth. He who desires true and eternal glory, does not care for that which is temporal. He who seeks earthly glory, or does not from his heart despise it, shews clearly that he has but little love for Heavenly. He has great tranquility of heart, who cares neither for praises nor reproaches. 3. He will be easily content and at rest, whose conscience is pure. You are not more holy, because you are praised ; neither are you more vile, because you are blamed. For you are what you are, neither can you be made better by what others say than what God sees you to be. If you take good heed to what in yourself you are inwardly, you will not care what men may say about you. Man sees the face, but God sees the heart. OF LOVING JESUS ABOVE ALL THINGS 77 Man considers the actions; God weighs the motives. To do well always and to think little of one's self, is the mark of a lowly spirit. Not to wish for any consolation from any creature, is a mark of great purity and inward confidence. It is evident that the man who seeks no com- mendation from other men, has committed him- self wholly to God. " For not he that commendeth himself is approved " — saith blessed Paul — " but whom the Lord commendeth/' To walk inwardly with God, and to have the heart detached from earthly objects, is the state of a spiritual man. CHAPTER VII. It [3LESSED is the man who knows what it 1) is to love Jesus, and to despise himself for Jesus' sake. We must leave what we love for the Beloved ; for Jesus desires to be loved alone above all things. The love of the creature is fallacious and fickle, the love of Jesus is faithful and enduring. He who clings to the creature shall fall with yS OF LOSING JESUS ABOVE ALL THINGS the fallible, he who embraces Jesus shall stand firm in Him for ever. Love Him, and keep Him for your friend, and He will stand by you when all other friends depart, and will not suffer you to perish at the last. You must one day be severed from all, whether you will or not. 2. Keep near to Jesus both in life and in death, and commit yourself to His faithful care, Who, when all others fail, is able alone to help you. Your Beloved is of such a nature, that He will not share your heart with another, but will have it all for Himself alone ; and as a King will sit enthroned within it. If you could be quite detached from all created things, Jesus would willingly make His abode with you. Whatever, out of Jesus, you have reposed in man, you will find well-nigh lost. Trust not nor lean upon a reed shaken with the wind; for all flesh is as grass, and all the glory of it shall wither as the flower of the field. 3. You will soon be deceived, if you regard only the outward appearance of man. For if you seek solace or gain from others, you will often experience loss. If you seek Jesus in all, you will surely find Jesus. OF FA MI LI A R FRIENDSHIP WITH JESUS jg But if you seek yourself, you will find yourself, and that to your own ruin. For a man is a greater enemy to himself than all the world, and than all his foes can ever be> if he does not seek Jesus. CHAPTER VIII. <&£ JFamtltax ffximts^q to iff) 3fej5ti& i. TI J HEN Jesus is present all is well, and VV nothing seems difficult; but when Jesus is absent, everything becomes hard. When Jesus does not speak to the soul, all other consolation is of no avail. But if Jesus speaks only one word, there is a feeling of great comfort. Did not Mary Magdalene instantly rise up from the place where she wept, when Martha said to her — "The Master is come, and calleth for thee"? It is a happy hour, when Jesus calls you from tears to spiritual joy. How dry and hard you feel without Jesus! How foolish and empty, when you seek anything out of Jesus! Is not this a greater loss, than if you lost the whole world ? 2. What has the world to give you without Jesus? To be without Jesus is a grievous Hell, and to be with Jesus is a delightful Paradise. £ D OF FA Mi LI A R FRIENDSHIP WITH JESUS If Jesus is with you, no enemy can hurt you, He who finds Jesus, finds a good treasure, yes, ^ood beyond all good. And he who loses Jesus, loses very much, \h ! more than the whole world. He is very poor who lives without Jesus; he is very rich, who has Him for his friend. 3. It is a great art to know how to hold con* y-erse with Jesus, and to know how to detain Him in the soul is great wisdom. Be lowly and restful, and Jesus will be present with you. Be devout and quiet, and Jesus will remain with you. You may quickly drive Jesus away, and for- feit His grace, if you allow yourself to turn from Him to outward things. And if you drive Him away and lose Him, to Whom then will you fly, and whom then will you seek for a friend. You cannot well live without a friend ; and if Jesus is not your friend above all others, you will be very sad and desolate. Therefore you act foolishly, if you lean upon or rejoice in any other. You ought to prefer to have the whole world against you, rather than to offend Jesus. Let Jesus be loved with a special love, beyond all who are dear to you. 4. Let all be loved for Jesus, but let Jesus be loved for Himself. OF FA MIL I A R FRIENDSHIP WITH JESUS g j Jesus Christ alone is to be loved in preference to all, Who alone is found good and faithful above all friends. For His sake, and in Him, both friends and foes must be dear to us ; and we must pray for them all, that they all may know and love Him. Do not desire to be to any one the sole object of praise or affection, for this is God's preroga- tive, Who has no one like unto Himself. Never desire that any one in his heart should be taken up with the love of you, nor you with the love of any one ; but let Jesus be in you, and in every good man. 5. Be pure and inwardly at liberty, and with- out undue attachment to any creature. You must be stripped of all, and bring a pure heart to Jesus, if you would find rest, and see how sweet the Lord is. And indeed this you will never attain to, unless you are prevented and constrained by His grace, so that, having forsaken and left all, you alone may be united to God alone. For when the grace of God comes to a man, then he is able to do all things. And when it leaves him, then he becomes poor and weak, and seems reserved only for chastisement. At such times you must not be cast down nor give way to depression, but be conformed to the Will of God, and bear calmly whatever may come upon you for the glory of Jesus Christ; 82 OF THE ABSENCE OF ALL CONS OLA TION for after winter comes the summer, after night the day, after the storm the quiet calm. CHAPTER IX. Qbt tj< 2*jB*ituo£ EH ©mralatfoir. I# T T is no great thing to despise human con- JL solation, when you possess Divine. It is a great, a very great thing, to be able to bear the absence of both human and Divine con- solation ; and for the love of God cheerfully to accept inward desolation, and never seek one's self, nor reflect upon one's deserts. What great matter is it, if you are bright and devout when grace visits you? The hour of grace is to all a joyful one. He rides with ease enough who is borne up by the grace of God. And what wonder if he feels no burden, who is carried by the Omnipotent One, and led by the Sovereign Guide ? 2. We like to have some consolation, and find it difficult to divest ourselves of self. Saint Lawrence with the Prelate overcame the world, for all that seemed to bring pleasure in the world he despised; and Sixtus, God's High Priest, whom he exceedingly loved, he patiently suffered for the love of Christ even to be taken from him. Therefore he overcame the love of man by the love of the Creator, and chose rather OF THE ABSENCE OF ALL CONSOLA TIOM 83 to do God's good pleasure than to enjoy human comfort. So you, too, learn to leave some relation or dear friend for the love of God. And do not think it hard, when you are de- serted by some friend, since you know that we must all one day be separated from one another. 3. A man must strive with himself much, and for a long time, before he can learn that he has fully overcome himself, and given his heart entirely to God. When a man leans upon himself, he easily sinks back into human consolations. But a true lover of Christ, and an earnest seeker after virtues, does not fall into those con- solations, nor hunt for such sensible sweetnesses, but would rather undergo hard trials and endure toil for Christ's sake. 4. When, therefore, spiritual consolation is granted by God, receive it with thankfulness, and understand that it is from God's free gift, and not from your own merit. Be not puffed up, nor overjoyed, nor vainly presumptuous, but rather be more humble on account of the gift, more cautious also and re- collected in all your actions ; since the hour of grace will pass away, and that of temptation will follow it. When consolation is taken away, do not at once despair, but with humility and patience wait for a return of the heavenly visitation ; for God 84 OF THE ABSENCE OF ALL CONSOLA TION is able to give you the next time a fuller conso- lation. This is no new or strange experience to those who lead a spiritual life ; for great Saints, and the Prophets of old, underwent oftentimes the same alternations. 5. Thus one says, when he was enjoying the presence of grace, — " In my prosperity I said, I shall never be moved." But in the absence of grace, what he then ex- perienced he afterwards describes thus, — " Thou didst hide Thy face from me, and I was troubled." But then he by no means despairs, but more urgently prays to the Lord, and says, — " I cried to Thee, O Lord, and unto the Lord I made supplication." At length, he relates the fruit of his prayer, and testifies that he had been heard, saying, — "The Lord hath heard me, and hath had mercy upon me; the Lord is become my Helper." But in what manner? "Thou hast turned for me my mourning into dancing," says he, "and girded me with gladness." And if it has thus come to pass with great Saints, we — weak and poor creatures — ought not to be cast down, if at one time we are in cold- ness and at another time in fervour; for the Spirit comes and goes according to the good pleasure of His Will. Thus Job says — " Thou visitest him early in the morning, and suddenly Thou provest him." OF THE ABSENCE OF ALL CONSOLA TION 85 6. Wherein then can I hope, or in what must I put my trust, save only in the great Mercy of God, and only in the hope of heavenly grace ? For whether I have with me good men, devout brethren, or faithful friends ; whether I have with me holy books, beautiful treatises, or sweet chants and hymns, all bring me but little help or satisfaction, when grace forsakes me and leaves me in my own poverty. At such a time no remedy is better than patience, and perfect self-surrender to the Will of God. 7. Never have I found any religious person who has not sometimes suffered from this with- drawal of grace, or has not experienced a de- crease of fervour. No Saint was ever so profoundly rapt or illu- minated, as never to have known temptation from first to last. For no one is worthy of the sublime contem- plation of God, who for God has never endured tribulation. For it is usual for tribulation to go before consolation, and to be a sign of its approach. For heavenly consolation is promised to those who enduie temptation — "To him that over- cometh," says He, " I will give to eat of the tree of life." Divine consolation also is bestowed for the purpose of fortifying a man to bear adversity; $6 OF GRA TITUDE FOR THE GRA CE OF GOD and temptation follows to prevent spiritual pride. The Devil is not asleep, and the flesh is not yet dead ; therefore do not cease to prepare yourself for the conflict, for on your right hand and on your left are adversaries who never rest. CHAPTER X. ffif (Eratftuto for ft* (Kra« ni (Soft. I. TT THY seek rest, when you are born to \ \ labour? dispose yourself for patience rather than comfort, for bearing the cross rather than for joy. What worldly man is there who would not be glad to receive comfort and spiritual joy, if he could always get it? for spiritual consolations exceed all the delights of the world and plea- sures of the flesh. For all worldly delights are either infamous or vain ; but spiritual delights alone are sweet and honest, are the product of virtues, and infused by God into pure minds. But no one can always according to his own will enjoy these Divine consolations, because freedom from temptation does not long last. 2. A false liberty of mind and great self-con- fidence are much opposed to these heavenly visitations. OF GRA T I TUBE FOR THE GRACE OF GOD $y God does well in bestowing the grace of con- solation, but man does ill by not at once giving all back with thanksgiving. And on this account the gifts of grace cannot flow into us ; because we are ungrateful to the Giver, and do not cause them all to flow back to their original source. For grace is ever rightly his who gives or re- turns thanks ; and from the proud shall be taken away that which is always given to the lowly. 3. I do not desire such a consolation as would remove the spirit of compunction from me ; nor do I wish for such a power of prayer as would lead me into pride. \ For not everything which is high is holy ; nor everything that is sweet, good ; nor every desire, pure ; nor everything we love, dear to God. I wish for the grace, which will make me more humble, and give me holy fear, and a greater willingness to renounce myself. One who has experience both of the gift of devotion, and of the stroke which withdraws it, will not venture to attribute anything good to himself, but rather will confess that he is poor and naked. Give to God what is God's, and attribute to yourself what is your own ; that is, give to God thanks for His Grace, and perceive that you must ascribe to yourself only the fault, and the punishment which is due to the fault. 4. Put yourself always in the lowest place, S8 OF GRA TITUDE FOR THE GRACE OF GOD and the highest shall be given you ; for the highest does not stand without the lowest. The highest saints before God are those who are least in their own eyes ; and the more glorious they are, the more humble they become in them- selves. They can in no way be puffed up, because, being full of truth and heavenly glory, they are not desirous of vain-glory, but are grounded and established in God. And those who, whatever good they have received, ascribe it to God, do not seek glory one of another, but seek that which comes from God alone ; and they desire above all things that God should be glorified in Himself, and in all His Saints; and they ever act with this aim in view. 5. Be, then, thankful for that which is least, and you shall be worthy of greater gifts. Let the least blessing be to you as a very great one, and a contemptible gift as one of special value. If the dignity of the Giver be considered, no gift will appear small or inconsiderable ; for that cannot be small, which is given by the most High God. Yes, if He gives penalties and stripes, we ought to be grateful ; for whatever is permitted to come to us, is ordered by Him for our salvation. He who desires to retain the grace of God, should be grateful for the grace which God has OF THE LOVERS OF THE CROSS £a given ; should be patient when it is withdrawn ; should pray that it may be restored ; should be watchful and humble, lest it should be lost. CHAPTER XI. ©E tij* Small Numitc ci li)t HUto o£ tj* dDro5J5. I. T ESUS has now many lovers of His Hea- venly Kingdom, but few bearers of His ■^ Cross. He has many desirous of His consolation, but few of His tribulation. He finds plenty of companions of His table, but few of His abstinence. All wish to rejoice with Christ, but few wish to bear anything for His sake. Many follow Jesus as far as the breaking of bread, but few to the drinking of the cup of His Passion. Many reverence His miracles, but few follow the ignominy of His Cross. Many love Jesus as long as things go well with them. Many praise and bless Him as long as they receive certain consolations from Him. But if Jesus were to hide His face from them, or forsake them for a little while, then they would begin to murmur, or grow depressed. 2. But those who love Jesus for the sake of Jesus, and not for some comfort of their own, 9° OF THE LOVERS OF THE CROSS love and bless him in every tribulation and anguish of heart, as well as in the highest con- solation. And if He never gave them comfort at all, they would still praise Him, and even give Him thanks. 3. O how powerful is the pure love of Jesus, when it is not mixed with any self-interest or self-love ! Are not those to be called hirelings, who are always seeking consolation ? Are not those manifestly lovers of themselves rather than of Jesus, who always keep in view their own advantage or gain ? Where is he to be found, who is willing to render to God a disinterested service ? 4. Rarely is one found so spiritual as to be stripped of all things. For where is the man to be found who is truly poor in spirit, and quite detached from all created things? "His value is (as of things brought) from afar, and from the ends of the earth." If a man should give all he is possessed of, it is as yet nothing. And if he should practise great penance, it is as yet little. And if he should attain to all knowledge, he is yet afar off. And if he has great virtue, and very ardent devotion, there is still much lacking to him. OF THE ROYAL WA Y OF THE HOLY CROSS 91 "One thing is needful," and of the highest importance to him. What is it? It is, that, having forsaken all things, he should forsake himself too; that he should entirely divest himself of self, and deny himself without reserve. And when he has done all things which it was his duty to have done, let him think that he has done nothing. 5. Let him not think that great, which might be esteemed great ; but let him in truth pro- nounce himself an unprofitable servant, as the Truth says, — " When you shall have done all things that are commanded you, say, We are unprofitable servants." Then may he be poor and naked in spirit, when he can say with the Prophet, " I am all alone and poor." Yet none richer, none more free, none more powerful than the man who knows how to for- sake himself and all things, and to take the lowest place. CHAPTER XII. <2M tit &Q$nl m^ of tfje M^S &roj&js. 1. / HP* HIS seems a hard saying to many, X "Deny yourself, take up your cross, and follow Jesus." But it will be much harder to hear that last £2 OF THE ROYAL IV A Y OF THE HOLY CROSS sentence, "Depart from Me, ye cursed, into everlasting fire." For those who now willingly hear the preach- ing of the Cross, and practise what they hear, shall not then be terrified by the sentence oi eternal damnation. This sign of the Cross shall be in the heavens, when the Lord comes to Judgment. Then shall all the servants of the Cross, whose lives have been conformed to the image of the Crucified, approach Christ, their Judge, with great confidence. 2. Why then are you afraid to take up the cross, when it will bring you to the Kingdom? In the Cross is salvation, in the Cross is life, in the Cross is protection from our enemies, in the Cross is infusion of celestial sweetness, in the Cross is strength of mind, in the Cross is joy of spirit, in the Cross the height of virtue, in the Cross the perfection of sanctity. There is no salvation for the soul, nor hope of eternal life, but in the Cross. Take up, therefore, the cross, and follow Jesus, and you shall go into life everlasting. He has gone before you, bearing His Cross, and has died upon the Cross for you, that you might also bear your cross, and be ready to die upon the cross. * Because, if you die with Him, you shall also live with Him ; and if you have fellowship with OF THE ROYAL WA Y OF THE HOLY CROSS 03 Him in suffering, you shall also have fellowship with Him in glory. 3. Behold everything is in the Cross, and everything depends upon our dying on it ; and there is no other way to life, and to true in- ward peace, save the way of the Holy Cross, and of daily mortification. Go where you will, seek what you will, and you will find no higher way above, nor safer be- low, than the way of the Holy Cross. Arrange and order all things according to your will and pleasure, and yet you will be certain to find something which you must suffer, either will- ingly or unwillingly, and so you shall find the cross always. For either you will feel pain in the body, or in the soul you will sustain tribulation of spirit. 4. Sometimes ySu will be forsaken by God, sometimes tried by your neighbour ; and — what is worse — often be a trial to yourself. Neither can you be delivered nor eased by any remedy or solace, but you must suffer as long as God wills. For God wills that you should learn to bear tribulation without consolation, and that you should submit yourself entirely to Him, and be- come more humble on account of the trial. No one is so touched with a heartfelt sense of the Passion of Christ, as the "man whose lot it has been to suffer like things. 9 4 OF THE ROYAL WA Y OF THE HOLY CROSS The cross, then, is always at hand, and every- where awaits you. You cannot escape it, run where you will ; for wherever you go, you take yourself with you, and you will always find yourself. Look above you, look below you, look without and within you, and everywhere you will find the cross ; and it is necessary that you exercise patience everywhere, if you would preserve in- ward peace, and gain an everlasting crown. 5. If gladly you carry the cross, it will bear you and bring you to the longed-for goal, where there shall be no more pain, — although here that shall never be. If you bear it unwillingly, you will make it burdensome, and increase its pressure, yet not- withstanding you will have to bear it. If you cast away one cross^ you will doubtless find another, and perhaps a heavier one. 6. Do you believe that you can avoid that which no mortal ever could escape ? What Saint was ever in the world without the cross and trial? For neither was our Lord Jesus Christ one hour without the sorrow of His Passion, as long as He lived. " Christ," saith He, " must needs suffer, and rise again from the dead, and so enter into His Glory." And how can you seek any other way than this royal one — the way of the Holy Cross? 7. The whole life of Christ was a cross and OF THE ROYAL IV A V OF THE HOLY CROSS 95 a martyrdom, and do you seek after rest and pleasure ? You err, you err, if you seek anything else but to suffer tribulation ; because the whole of this mortal life is full of miseries, and signed on all sides with crosses. And the higher a person has advanced in the spiritual life, so much the heavier he will often feel his crosses become, for the pain of exile is intensified by love. 8. Yet, however, this man in his manifold afflictions is not without some consolation, for he is relieved by the thought of the very great fruits which result to him from bearing his cross. For whilst he willingly submits himself to it, every burden of trial is turned into an assurance of Divine consolation. For as the flesh is brought low by tribulation, in the same degree the spirit is strengthened by inward consolation. And sometimes from an eager acceptance of trial and adversity on account of a desire to be conformed to the Cross of Christ, he derives so much strength, that he does not wish to be with- out sorrow and tribulation ; since he has the conviction, that the more hard and grievous the things are he is capable of enduring for God's sake, the more acceptable he becomes in the sight of God. It is not man's strength, but the grace of Christ ^6 OF THE ROYAL WA Y OF THE HOLY CROSS which can fortify, and act in, the frail flesh ; so that the things which would be always naturally abhorred and shunned, should through fervour af spirit be sought after and loved. 9. It is not in accordance with man's nature to bear the cross, to love the cross, to chastise the body and bring it into subjection, to flee honours, gladly to bear reproach, to despise him- self, to wish to be despised by others, to bear all adversities with losses, and to desire no worldly prosperity. If you look to yourself, you will find that none of these things you can do in your own strength. But if you trust in the Lord, strength from above shall be given you, and the world and the flesh shall be made subject to you. Neither shall you fear your enemy, the devil, if you are armed with faith, and signed with the Cross of Christ. 10. Set yourself, then, as a faithful and good servant of Christ, to bear manfully the cross of your Lord, Who out of His love was crucified for you. Prepare yourself to have many adversities, and much unpleasantness in this miserable life ; for so it will be with you everywhere, and so you will be sure to find it, wherever you hide yourself. So it must be, and there is no remedy by way of escape from tribulation and sorrow, but only patient endurance. r OF THE ROYAL WA Y OF THE HOLY lFOSS gy Drink lovingly of the Lord's cup, if you desire to be His friend, and to have part with Him. Leave comforts to God's disposal ; He will do what is best in reference to them. But you — set yourself to bear tribulations, and regard them as the greatest consolations ; for the sufferings of this present time are not worthy to deserve the glory which shall hereafter be re- vealed in us, even if one could bear them all. ii. When you have arrived at such a point as to feel trial to be sweet to you, and to relish it for Christ's sake, then think that it is well with you, for you have found a paradise upon earth. As long as suffering seems grievous to you, and you seek to avoid it, so long will it be ill with you, and the anxiety to escape tribulation J will continually attend you. / 12. If you set yourself to what you ought, namely, to suffer and to die, it will soon become better with you, and you shall find peace. Even if you should have been caught up to the third heaven with Paul, you would not on that account be secured from suffering any evil. " I," said Jesus, " will shew him how great things he must suffer for My Name's sake." Therefore to suffer awaits you, if you are pleased to love Jesus, and constantly to serve Him. 13. Would that you were worthy to suffer something for the Name of Jesus ! How great 98 OF THE ROYAL WA Y OF THE HOLY CROSS glory would be laid up for you ! how great exul- tation to all the Saints of God ! how great edifi- cation to your neighbour ! For all recommend patience, although few wish to suffer. Rightly you ought to suffer a little for Christ, when many suffer heavier trials for the sake of the world. 14. Know assuredly that you must lead a dy- ing life ; and the more any one dies to himself, so much the more does he begin to live unto God. No one is fit to comprehend heavenly things, unless he has shewn himself ready to bear ad- versities for Christ's sake. Nothing is more acceptable to God, nothing more salutary for yourself in this world, than that you should cheerfully suffer for Christ. And if you have a choice in the matter, you ought to desire to suffer adversities for Christ, in preference to being refreshed with many con- solations; for by the former you would be made more like unto Christ, and would have a closer resemblance to all the Saints. For our merit and progress in our state of life are not reckoned by the number of our sweet- nesses and consolations, but by patient endur- ance of many hardships and trials. 15. If, indeed, there had been anything better and more profitable for the salvation of mankind than suffering, Christ would certainly have shewn it by word and example. OF THE ROYAL IV A Y OF THE HOLY CROSS 99 For both the disciples who followed Him, and all who desire to follow Him, He openly exhorts to bear the cross, saying — " If any man will come after Me, let him deny himself, and take up his cross, and follow Me." Therefore, when we have read through, and searched into all, let this be our final conclusion — " That through much tribulation we must enter into the Kingdom of Gai" BOCK 111. CHAPTER I. @f <£J)riJ5t'j3 shaking tnfoar&Is to tj* JFattjjtul <8ouI. i. WILL hearken v/hat the Lord God will X speak in me. Blessed is the soul which hears within the Lord speaking, and receives from His mouth the Word of consolation. Blessed are the ears which catch the breath- ings of the Divine whisper, and pay no heed to the whispers of the world. Blessed indeed are the ears which listen not for the voice which sounds from without, but to the inner voice of truth. Blessed are the eyes which are closed to out- ward objects, but intent upon inward. Blessed are they who dive into things internal, and strive day by day through spiritual exercises to gain a deeper capacity for receiving heavenly secrets. TRUTH SPEAKS INWARDLY IO\ Blessed are they who are glad to devote their time to God, and break away from all worldly hindrances. 2. Consider these things, O my soul, and shut the doors of your senses, that you may be able to hear what the Lord God speaks within you. Thus your Beloved says — " I am your salva- tion, your peace, your life ;" " keep yourself with Me, and you shall find peace." Dismiss all transitory things, and seek things eternal. What are all temporal things but seductive, and what would be the good of all creatures, if you were forsaken by the Creator ? Bid farewell then to all things, and become a well-pleasing and faithful servant of your Creator, so that you may be able to lay hold of true blessedness. CHAPTER II. ©Sat ©rutS shafts inboarMg bDitfjout tS* aourrir o£ 3Morta. i. " PPEAK, Lord, for Thy servant heareth." v3 " I am Thy servant : give me under- standing that I may know Thy testimonies." Incline my heart to the words of Thy mouth, let Thy speech drop as the dew. The children of Israel of old said to Moses, " Speak thou unto us, and we will hear : let not the Lord speak unto us, lest we die." 1 02 TRUTH SPEA KS IN IV A RDL V Not so, O Lord, not so, I pray you, but rather with Samuel, the prophet, I humbly and earnestly entreat, " Speak, Lord, for Thy servant heareth." Let not Moses speak to me, nor any of the prophets, but rather do Thou, O Lord God, — - Inspirer and Enlightener of all the prophets, — speak unto me ; for Thou alone without them art able perfectly to instruct me, but they without Thee are of no avail at all. 2. They can indeed sound forth words, but cannot convey the spirit. They speak most beautifully, yet, if Thou art silent, their words do not reach the heart. They deliver the words, but Thou openest the understanding. They bring forth mysteries, but Thou unfoldest the sense of what is signified. They proclaim precepts, but Thou helpest us to keep them. They shew the way, but Thou strengthenest us to walk in it. They act upon us only outwardly, but Thou teachest and enlightenest the heart. They water the surface, but Thou vouchsafest the increase. They cry aloud with words, but Thou givest understanding to the hearers. Let not Moses, then, speak to me, but Thou O Lord, my God, Eternal Truth, lest, if I only hear with the outward ear, and am not inwardly HUMILITY IN HEARING GOD io 3 enkindled, I die and become unfruitful ; lest the Word, heard but not acted on, known but not loved, believed but not kept, be turned to my condemnation. Therefore "speak, Lord, for Thy servant hear- eth ; " for " Thou hast the words of eternal life." Speak to me, that it may be for some comfort to my soul, and for the amendment of my whole life, and also for Thy eternal praise and glory and honour. CHAPTER III. 8Ti)at tit (Utorfts o£ (&o& ar* to It |)tartr fottj) iumtlttj), an& tjat mairg fro not jponfrcr lf)tm. i. TV /FY son, hear My words ; My words are _VX most sweet, surpassing all the know- ledge of the philosophers and wise men of the world. My words are spirit and life, and are not to be weighed by man's understanding. Neither are they to draw us to a vain complacency, but to be heard in silence, and to be received with all lowliness and with all affection. And I said, ' Blessed is the man whom Thou chastenest, O Lord, and teachest him out of Thy law : that Thou mayest give him rest from the days of adversity, and that he may not be deso- late in the earth.' 1 04 HUMIL ITY IN HE A RING G OD 2. I — saith the Lord — have taught the prophets from the beginning, and even now I do not cease to speak to all ; but many have hardened their hearts, and are deaf to My voice. Many would rather listen to the world than to God ; and more readily follow the desires of the flesh than the Will of God. The world promises things temporal and small, and is served with great avidity : I promise things very great and eternal, and men render Me a heartless service. Who is there that serves and obeys Me in all things with the same care as that with which the world and human masters are served ? ' Be ashamed, O Zidon, says the sea,' and if you ask the cause, hear why : — " For a small reward men run a long way ; for eternal life, many will scarce once lift their foot from the ground." That which is valueless is sought after, for one coin sometimes there is a disgraceful litigation , for a trifling thing and a slight promise men shrink not from fatigue day and night. 3. But, alas ! for a changeless good, for an inestimable reward, for the highest honour, and eternal glory, they soon grow weary even with a very little labour. Blush, therefore, O slothful and complaining servant, that those are found more ready to labour for death than you for life. They rejoice more in vanity than you do in the truth. HUMILITY IN HEARING GOD 10$ Sometimes, indeed, they fail to realize their hopes; but My promise never fails, nor sends him empty away who trusts in Me, What I have promised, I will grant; what I have said, I will fulfil ; if only a man abides in My love— faithful to the end. I am the Rewarder of all who are good, and the Mighty Prover of all who are devout. 4. Write My words on your heart, and medi- tate diligently upon them, for they will be found to be very needful in time of temptation. What you cannot understand when you read, you shall know in the day of visitation. In two ways I am in the habit of visiting My elect, namely, by temptation and by consolation ; and daily I read to them two lessons, the one by rebuking their vices, the other by stimulating them to advance in virtues. He that hears My words and despises them, has One Who shall judge him at the Last Day ! 9 ^ragtr To implore the grace of Devotion. 5. O Lord my God, Thou art my only good ; and who am I that I should dare to speak to Thee ? I am Thy most poor servant, and a vile and contemptible worm, poorer and meaner than I am aware of or dare to express* I06 WALKING BEFORE GOD Yet remember, O Lord, that I am nothing, and can do nothing, and possess nothing. Thou only art Good, Just, and Holy ; Thou canst do all things ; Thou providest all things ; Thou fillest ail things, leaving only the sinner empty. Call to mind Thy mercies, O Lord, and fill my heart with Thy grace, Thou Who wiliest not that Thy works should be void. 6. How can I bear this wretched life, unless Thy grace and Thy mercy sustain me ? Hide not Thy face from me ; delay not to visit me; withdraw not Thy consolation, lest my soul become as parched land before Thee ? Teach me, O Lord, to do Thy Will. Teach me to walk humbly and worthily before Thee ; for Thou art my wisdom, Thou knowest me as I am, Thou knewest me before the world was, and before I was born into it. CHAPTER IV. ®f)at to* tmj$t to toalk hdzxt (Gxofr in ©rati) ait& HtMintm. SON, walk before Me in truth, and ever seek Me with simplicity of heart. He who walks before Me in truth shall be preserved from evil assaults, and the truth shall deliver him from deceivers, and from the slan- ders of the wicked. If the truth shall have made you free, you shall WALKING BEFORE GOD iqJ be free indeed, and shall take no account of the vain sayings of men. O Lord, Thy word is true, may it ever be with me ! May Thy truth teach me, may it guard me, and keep me safe unto the end ; let it free me from all bad and inordinate affections, and then I shall walk before Thee in great liberty of heart. 2. I will teach you (saith the Truth) what is right and pleasing in My sight. Think over your sins with great regret and sorrow, and never allow any thought of self- esteem on account of gcrod works. In truth you are a sinner; you are subject to and entangled with many passions. Of yourself you tend to nothingness, you quickly fall, you quickly are overcome, you quickly lose peace, and quickly vanish away. You have nothing then to boast yourself of, but have many grounds for counting yourself vile, for you are much weaker than you are cap- able of comprehending. 3. Therefore do not esteem any thing great of all you do. Let nothing appear great, nothing precious and wonderful, nothing worthy of esteem, no- thing high, nothing truly to be praised or desired, but that which is eternal. Let Eternal Truth please you above all things, lo8 WALKING BEFORE GOD and your own exceeding vileness above all things displease you. Fear nothing so much, find fault with and dee nothing so much, as your own vices and sins, which ought to be more displeasing to you than all worldly losses. Some do not walk in sincerity before Me, but through curiosity and conceit are allured by the wish to know secret things, and to understand the deep things of God, to the neglect of the know- ledge of themselves, and of their own salvation. Such persons often fall into great temptations and sins, on account of their pride and curiosity, for I resist them. 4. Fear the judgments of God> tremble at the wrath of the Almighty One. But do not discuss the works of the Most High, but examine your own iniquities, in how many ways you have offended, and how many good works you have neglected. The devotions of some consist only in their books, of others in their pictures, of others in outward signs and gestures. Some have Me on their lips, yet seldom in their hearts. There are others who, being enlightened in their understanding and purified in heart, ever pant after eternal things, are weary if earthly things are spoken of, and regret that they have to attend to the requirements of nature; and OF DIVINE LOVE IO q these perceive what the Spirit of Truth speaks within them. For He teaches them to despise earthly- things, and to love Heavenly things ; to disre- gard the world, and continually, day and night, to desire Heaven. CHAPTER V. I BLESS Thee, Heavenly Father, Father of my Lord Jesus Christ, because Thou hast deigned to be mindful of me, poor as I am. Father of mercies, and God of all comfort, 1 give thanks unto Thee, Who sometimes re- freshest me with Thy consolation, me — unworthy of any consolation. I bless Thee and glorify Thee evermore, with Thy Only-begotten Son, and the Holy Ghost ? the Comforter, for ever and ever. Ah, Lord God, my Holy Lover, when Thou enterest my heart, my whole inward being shall rejoice. Thou art my Glory and the Joy of my heart : Thou art my Hope and my Refuge in the day of my trouble. 2. But because my love as yet is weak, and my virtue imperfect, therefore I need to be strengthened and consoled by Thee. rIO OF DIVINE LOVE Therefore visit me more often, and instruct me by Thy holy discipline. Deliver me from evil passions, and heal my heart of all undue affections, so that being in- wardly healed and thoroughly purged from sin, I may be made fit to love, brave to suffer, firm to persevere. 3. Love is a great thing, on all sides a great good; it alone can make the heavy burden light, and bears with evenness all inequalities. For it bears a burden without a sense of its weight, and makes every bitter thing sweet and pleasant. The noble love of Jesus urges us to undertake great things, and excites the desire to become more and more perfect. Love wishes to tend upwards, and not to be held back by things beneath. Love wills to be free, and detached from all worldly affection, that its inner sight may not be over-clouded ; that it may not be entangled by any temporal interest, nor overthrown by any loss. Nothing is sweeter than love, nothing stronger, nothing higher, nothing broader, nothing more pleasant, nothing better either in Heaven or earth, because love is born of God ; and rising above all created things, can find its rest in Him alone. 4. One who loves, flies, runs, rejoices, and is free and unrestrained. OF DIVINE LOVE ! j i Love gives all for all, and has all in all, for it rests in Him Who is Sovereign and above all, and from Whom every good flows and proceeds. Love looks not at the gift, but has its eye upon the Giver more than upon all goods. Love often knows no limits, but is fervent beyond all bounds. Love never feels a burden, never thinks things tasks, willingly attempts what is above its strength, never argues that things are impossible ; because all things seem to it possible and lawful to be undertaken. It seems able to do all things, and it does effect much, and takes in hand that which he who loves not would faint under and lie down. Love watches, and slumbering does not sleep ; if weary, it wearies not ; if restrained, it is not straitened ; if fearful, it is not dismayed ; but as a living flame and glowing torch it bursts up- ward, and under all circumstances securely keeps its ground. 5. If any man loves, he will know what is the utterance of love. A great cry in the ears of God is the ardent affection of the soul which says, " God, my God, my Love, Thou art wholly mine, and I am wholly Thine ! " 6. Expand Thou my soul with love, that I may learn with the inward palate of my heart to taste how sweet it is to love, and to be dissolved in, and to overflow with love. H2 OF DIVINE LOVE Let me be possessed by love — rising above myself through excessive fervour and rapture. Let me sing the song of love, let me follow Thee my Beloved on high, let my soul exhaust itself in Thy praise ; being jubilant through love. Let me love Thee more than myself, and love myself only for Thee, and all others in Thee ac- cording to the law of love, which shines out from Thy Example. 7. Love is swift, sincere, tender, pleasant and sweet, courageous, patient, faithful, wise, long- suffering, noble, and never self-seeking ; for whenever any one seeks his own advantage, he then falls from love. Love is circumspect, humble, and upright; not yielding to softness, levity, or vanity ; love is sober, steady, chaste, quiet, and keeps a guard over all the senses. Love is subject and obedient to those in au- thority ; to itself it seems worthless and contemp- tible ; to God is devout and thankful — trusting and ever hoping in Him ; even when God with- draws the sweetness of His Presence, for there is no life of love which is without sorrow. 8. He who is not prepared to suffer all things, and to give himself up to the will of the Be- loved, is not worthy of the name of a lover. A lover ought cheerfully to accept whatever is hard and distasteful for the sake of the Beloved, OF A TRUE LOVE r r 3 and not to falter in his affection, when all things seem to go against him. CHAPTER VI. <&£ ti)« 3tat of a tru* iUte. i.PON, you are not yet a valiant and wise v33 lover. Why, O Lord? Because at a little opposition you give over what you have begun, and are too greedy for consolation. A brave lover stands firm in the hour of trial, and does not listen to the cunning suggestions of the Enemy. As he is pleased with Me in prosperity, so he is not displeased with Me in adversity. 2. A wise lover does not regard so much the gift of the lover as the love of the giver. He looks at his affection more than the value, and sets all gifts below him whom he loves. A noble lover does not rest in the gift, but in Me above all gifts. Therefore all is not lost, if sometimes you can- not feel as you would towards Me or My Saints. That good and sweet affection, which some- times you are sensible of, is an effect of present grace, and a sort of foretaste of the Heavenly Country, upon which you must not too much rely, for it comes and goes. ii4 OF A TRUE LOVER But to resist the evil thoughts which arise within you, and to spurn the suggestions of the Devil, is a real sign of virtue, and of great merit. 3. Let not, then, strange imaginations disturb you, on whatever subject they may be presented before you. Keep firmly your resolution, and your inten- tion right towards God. It is not an illusion, that you should be some- times suddenly rapt in ecstasy, and then imme- diately after that your heart as usual should turn to mere trifles. For such things come of themselves, and you suffer them unwillingly, and as long as they are displeasing to you and you resist them, so long is it a gain to you and not a loss. 4. Be aware that the old Enemy strives by all means in his power to hinder your desire for good, and to deter you from all religious exer- cises, namely, from the veneration of the Saints, from the devout remembrance of My Passion, from the profitable recollection of past sin, from a watchful spirit, from the firm purpose of ad^ vancing in virtue. He suggests many evil thoughts, that he ma> weary you, and draw you away from prayer anv from reading good books, and give you a drea** of it. He dislikes the lowly confession of your sins, OF A TRUE LOVER "5 and would, if he could, keep you away from Holy Communion. Do not believe him, nor pay regard to him, although he often draws near with subtlety to deceive you. When he suggests bad and unholy thoughts, know from whom they come ; say to him, " Begone, unclean spirit! be ashamed, wretched being! thou art abominable to whisper such things in my ears." " Depart from me, most vile seducer ! You shall have no part in me ; but Jesus will stand by me, as a mighty defender, and you shall stand ashamed." " I would rather die, and undergo any penalty than consent to your suggestions." " Be silent, and hold your peace, 1 will not heed you any longer, however much you may molest me." 'The Lord is my light and my salvation, whom then shall I fear?' * Though an host of men rose against me, yet should not my heart be afraid. The Lord is my Helper and my Redeemer.' 5. Fight like a good soldier; and if sometimes through frailty you fall, gather up anew your strength with more energy than before, trusting to a greater measure of My grace, and carefully avoiding all self-complacency and pride. Many by this are drawn into error, and sometimes fall into a blindness almost incurable. 1 1 6 OF HIDING GRA CE Let the fall of the proud and of those who are foolishly presumptuous be a warning to you, and lead you to cultivate an abiding lowliness of spirit. CHAPTER VII. Q$l i)iMit£ (Qxrate imfctr If)* jgimrft of Humtlti]). i. T\ IT Y son, it is better for you, and the safer J_V X course, to hide the grace of devotion, and not to be high-minded nor to speak much about it, nor think much about it ; but rather to despise yourself, and to fear it, as given to one unworthy of it. You must not cleave too tenaciously to this devotional feeling, for very soon you may experi- ence quite the reverse. When you have the feeling, think with yourself how miserable and poor you are when deprived of it. Nor does spiritual advancement depend so much on the presence of devotional feeling as it does on bearing their withdrawal with humility, self-sacrifice, and patience ; provided that you do not neglect your prayers, nor allow yourself to omit any other accustomed duty, but to the best of your power and ability do cheerfully what you can ; and do not entirely neglect your- self because you feel spiritual dryness and dis- quietude. OF HIDING GRA CR U y 2. For there are many who, if they do not at once succeed, grow impatient or slothful. For the way of man is not always in his own power, but it is the part of God to give and con- sole, when He wills, and as much as He wills, and to whom He wills, and as it pleases Him, and no more. Some imprudent persons through devotional yearnings have overthrown themselves by wish- ing to do more than they could ; not taking into account their own weakness, they follow their feelings rather than the judgment of their reason. And because they presumptuously enter upon greater matters than God wills, they therefore quickly lose His grace ; they become poor, and fall back into their own nothingness, who had built their nests on high ; in order that, humbled and destitute, they may learn not to fly with their own wings, but to trust under the shadow of Mine. Those who are fresh and inexperienced in the way of the Lord, unless they suffer themselves to be ruled by discreet persons, will easily fall into error, and be made a laughing-stock. 3. And if they will follow their own judgment rather than trust themselves to the experience of others, their end will be most disastrous, if in spite of all remonstrance they still persist in their own course. Those who are wise in their own conceits will seldom humbly submit to be ruled by others. 1 T 8 OF HIDING GRA CE It is better to possess but little knowledge, and to be lowly and have poor capacities, than to have great treasures of learning, and vainly to think much of yourself. It is better to have little than much, for of much you may be proud. He does not act with sufficient discretion who gives himself entirely and without restraint to joy ; forgetting his own previous indigence, and that chaste fear of the Lord, which is apprehen- sive of losing the grace which has been given. Neither does he possess true moral wisdom, who in time of adversity or of any difficulty gives way to despair, and in his mind and feelings suffers the confidence which he should have in Me to lessen. 4. He who in time of peace would be too secure, will often be found in time of war to be too much cast down and fearful. If you knew how always to continue humble and little in your own eyes, and how to rule and keep your spirit within due bounds, you would not fall so often as you do into danger and sin. It is a good plan when you are meditating, and the fire of devotion within you is kindled, to anticipate the time when it may be taken away. And when this shall come to pass, remember that the light can return again, which, for your OF A LOW ESTIMA TION OP ONE'S SELF II 9 safety and for My Glory, I have for a while with- drawn. 5. Such a trial is often more profitable to you, than if you always had the prosperity which you wish for. For a man's worth is not to be estimated by the number of visions and consolations which may be granted to him, nor by his knowledge of the Scriptures, nor by his high rank ; but his moral greatness is to be ascertained by the depth of his humility, and the abundance of divine charity which he possesses, by the pure and single inten- tion to the glory of God which is at the root of his actions, by his knowledge of his own nothing- ness, by a sincere contempt of himself, and by his joy being greater when he is despised by others and set aside than when he is honoured CHAPTER VIII. <&t a Iofo ttftimaiiDTt of orcje'js szli in tfjs jsujfjt cf <&o&. 1. £* HALL I speak unto my Lord, when I am v^ but dust and ashes ? If I regard myself us anything more, behold Thou standest against me, and my iniquities bear witness to the truth, and I cannot contradict it. But if I count myself vile, and bring myself to my nothingness, and do away with all my self- esteem ; and if I should sink down even to the dust (that which I am), then will Thy grace bs 120 OF A LOW EST1MA TION OF ONE'S SELF in mercy granted to me, and Thy light be neat my heart; and all self-esteem, even the least, shall be swallowed up in the valley of my noi thingness, and perish for ever. There Thou wilt show me to myself, what I am, what I was, and whence I came ; for I am nothing, and I knew it not. If I am left to myself, behold, I am nothing, and I am all weakness ; but if Thou suddenly dost look upon me, at once I am made strong, and am filled with fresh joy. And it is very wonderful, that I am so sud- denly lifted up, and so graciously embraced by Thee, I — who by my own weight am always sinking to the bottom. 2, Thy undeserved love preventing me is the cause of it, succouring me in so many trials, guarding me also from grave dangers, and rescu- ing me from evils (for I may truly call them so) numberless. For indeed by a false love for myself I lost myself; and by seeking Thee alone, and by a pure love for Thee, I have found both myself and Thee, and from that love have gained a deeper consciousness of my own nothingness. Because Thou, O sweetest Lord, hast dealt with me above all desert, and beyond all that I dare hope for or ask. 3. Blessed be Thou, my God, for though I am unworthy of all Thy benefits, yet Thy Excel- lence and Infinite Goodness never cease to do GOD THE END OF ALL THINGS I2 i good even to the unthankful, and to those who are turned away far from Thee. Turn us to Thee, that we may be thankful, humble, and devout ; for Thou art our salvation, our strength, and our defence. CHAPTER IX. &J)at all tjtnjjs arc to %i xzlmzb to (£a&, as io tj)«fr HLajsi i. 1\ /T Y son, I ought to be thy highest, and XV jL tn y * ast en< ^» if y° u desire to be truly blessed. By this intention shall your affections be puri- fied, which are too often wrongly bent towards yourself and towards created things. For if you have a selfish end in any thing, you will at once inwardly fail and become dry. Therefore you should refer all things princi- pally to Me, for I am He Who gave you all. Regard each separate blessing, as flowing from the Supreme Good ; and therefore to Me, as to their source, all things must be referred. 2. From Me, small and great, poor and rich, as from a living fountain, draw living water; and those who render Me a free and willing service shall receive grace for grace. But he who desires to glory out of Me, or to delight in some private good, shall not be estab- lished in true joy, nor be enlarged in his heart, I2 2 THE SWEETNESS OF SERVING GOD but shall meet with many hindrances, and be much straitened. Therefore you must not ascribe any thing good to yourself, nor attribute anything that is good in any man to himself, but refer all to God, without Whom man has nothing. I have given all, and I will to have all returned to Me again ; and with great strictness I require acts of thanksgiving. 3. This is a truth which puts vain-glory to flight. And if Heavenly grace and true charity have entered the heart, there will be no envy, nor narrowness, neither will self-love take possession of it. For Divine charity conquers all things, and expands all the powers of the soul. If you are truly wise, you will rejoice in Me alone, you will hope in Me alone; for there is none good but God alone, Who is to be praised above all, and to be blessed in all. CHAPTER X. ©fjat to SJtrfo (Bxofc, fojjjen jou jafo hzg$i$ib if)* Korttr, to JBfattt 1. "XT OW I will speak again, O Lord, and will ^\ not be silent ; I will say in the ears of my God, and of my King Who is on high,— "O how great is the abundance of Thy Goodness, O *HE SWEETNESS OF SERVING GOD 123 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 all their heart ? Truly unspeakable is the sweetness of con- templating Thee, which Thou dost bestow on them that love Thee. By this, most of all, hast Thou shewed me the sweetness of Thy love, that when I was not, Thou didst make me ; that when I had wandered far from Thee, Thou didst bring me back again, that I might serve Thee ; and didst command me to love Thee. 2. O Spring of Love unceasing, what shall I say of Thee ? How can I forget Thee Who hast condescended to remember me, even after that I was laid waste and had perished ? Thou hast dealt with me mercifully beyond all expectation, and hast manifested grace and friendship beyond all desert. What shall I render unto Thee for this grace? For it is not given to all to forsake all, to leave the world, and retire into the Religious Life. Is it any thing great that I should serve Thee, Whom every creature is bound to serve ? It ought not to appear a great thing to me, but this should seem great and marvellous to me, that Thoushouldest deign to receive one so poor 124 THE SWEETNESS OF SERVING GOD and unworthy as I am into Thy service, and to make him one with Thy beloved servants. 3. Behold, all things are Thine which I have, and with which I serve Thee, and yet (strange contrast !) Thou servest me, rather than I Thee. Behold, Heaven and earth, which Thou hast made for the service of man, are ready and wait- ing daily to do Thy Will whatsoever it may be. And this is little : for even Angels Thou hast made and appointed for the service of man. But that which surpasses all is, that Thou Thyself hast deigned to serve man, and hast promised to give Thyself to him. 4. What shall I give Thee for these thousands of benefits ? Would that I could serve Thee all the days of my life! Would that even for one day I could render Thee a worthy service! Truly Thou art worthy of all service, all honour, and of eternal praise. Truly Thou art my Lord, and I am Thy poor servant, who am bound to serve Thee with all my strength, nor should I ever be weary of prais- ing Thee. This I wish, this I desire, and whatever is wanting to me do Thou deign to supply. 5. It is great honour and great glory to serve Thee, and to despise all things for Thy sake. For they shall have great grace who freely take upon themselves Thy most holy service; and they shall find the sweetest consolation from the RESTRAINING THE DESIRES 125 Holy Ghost, who for Thy love have cast away all the pleasures of the flesh. They shall experience great freedom of mind, who for Thy Name enter on the narrow way, and disregard all worldly anxieties. 6. O pleasant and delightful service of God, which makes a man in truth free and holy ! O sacred state of Religious service, which makes a man equal to Angels, pleasing to God, terrible to devils, and worthy to be commended by all the faithful ! O service to be embraced and ever desired, which will gain the Supreme Good, and secure the joy which shall last for ever ! CHAPTER XL 33)at ti)£ ©wires ot It)* SUart art to hz jexamirufc aniJ mtraitufr. 1. PON, you have many things which you v^3 must yet learn, and which as yet you do not properly know. What are these, O Lord ? That you mould your desires entirely accord- ing to My good pleasure ; and that you cease to love yourself, and that you become a jealous and eager lover of My Will. Desires oftentimes inflame you, and make you impetuous; but consider whether you are moved 126 RESTRAINING THE DESIRES more on account of My honour or advantage, or for your own. If you seek My interest, you will be quite con- tented whatever may be the result I ordain ; but, if there is some latent seeking of self, lo, this brings hindrance and vexation. 2. Beware, therefore, that you lean not too readily upon some preconceived desire without having sought My counsel ; lest, perhaps, after- wards you repent of it, and begin to regret the course you have adopted, w T hich at first pleased you, and for which you were zealous, as it seemed the best. For not every feeling which appears good is at once to be followed, nor should every opposite desire at the first be quenched. Even in good endeavours and desires it is necessary sometimes to employ restraint, lest through eagerness you incur distraction of mind ; lest through an undisciplined manner you be- come a scandal to others ; or again, lest by the opposition of others you suddenly are disturbed and fall. 3. Sometimes indeed you must use violence, and manfully fight against sensual desires, not regarding what the flesh likes or does not like ; but making it rather your business to bring the unwilling flesh into subjection to the spirit. And so long ought it to be chastised and compelled to remain in subjection, until it is ready to accept all things, and to learn to be con- OF CUL TIVA TING PA TIENCE 127 tent with a little, and to be pleased with what is plain and simple, and never to grumble at any inconvenience. CHAPTER XII. ©E jculttbaitnfl $}atuntc, anfr of j&trtbtn^ against BLustjs. 1. f^\ LORD God, patience is very neces- \_y sary, as I perceive, for there is much that goes contrary to us in this life. For however much I may labour for peace, my life cannot be without sorrow and warfare. It is so, My son, I do not will that you should seek a peace which is not interrupted by temp- tations, and which suffers no disturbance ; but think, that then you have found peace, when you are tried by various troubles, and proved by manifold adversities. 2. If you say that you cannot endure much suffering, how will you bear the fires of another world ? Of two evils the less must always be chosen. Therefore that you may escape eternal torments hereafter, strive to bear present evils patiently for the sake of God. Do you think that men of the world suffer nothing or little ? You would not find it to be so, even if you asked those who lived most luxuriously. . But you will say, " They have many pleasure^ j 2 8 OF CUL TIVA TING PA 7 IENCE and they do what they like, and therefore their troubles sit lightly upon them." Be it so, that they have what they desire, but how long, do you think, it will last? 3. Behold, those who prosper in the world, as the smoke consume away, and retain no remem- brance of their past joys. But, even whilst they are alive, they do not rest in them without bitterness, and weariness, and fear. For the self-same thing which brings them pleasure, frequently also brings with it the penalty of sorrow. And it is just that it should be so, that having inordinately sought and followed after pleasures, they should not cram themselves with them with- out bitterness and shame. 4. O how short, how false, how inordinate and base, are all their pleasures ! Nevertheless so inebriated and blind are they that they have no understanding, but like dumb animals, for the sake of some passing delight of this corruptible life, they incur the death of the soul. Thou, therefore, My son, "go not after thy lusts, but refrain thyself from thine appetites." li Delight thyself in the Lord and He shall give thee the desires of thine heart." 5. For if you desire true delight, and to be plenteously comforted by Me, behold in the con- tempt of all worldly things, and in the cutting OF HUMBL E SUB J EC TIGN 1 2 g off of every vile gratification, shall be your bless- ing, and abundant consolation shall be rendered to you. And the more you withdraw yourself from the consolations of creatures, so much the sweeter and more powerful shall be the consolations which you shall find in Me. But at first you shall not attain to these con- solations without some sadness and laborious struggle. Ingrained habits will make resistance, but they can be overcome by the formation of better habits. The flesh will complain, but by fervour of spirit it can be curbed. The Old Serpent will urge you on, and harass you, but by prayer you can put him to flight ; and beside that, by useful occupation you can in great measure prevent his approach. CHAPTER XIII. ©f il)* oMUttc* of f)umMt Mijicttort after IJjje 33xampU of Stasia dTijutet. MY son, he who strives to withdraw himself from obedience, withdraws himself from grace; and he who seeks to enjoy things alone, forfeits the advantages which are in common. If a man does not readily and willingly submit I30 °F HUMBLE SUBJECTION to his superior, it is a sign that his flesh is not yet in complete subjection, but often rebels and complains. Learn, therefore, promptly to submit to the one who is over you, if you desire to bring your own flesh into subjection. For more quickly is the external adversary vanquished, when the inner man has not been laid waste. There is no more troublesome, no worse enemy of the soul, than you yourself are to yourself, when you do not follow the guidance of the Spirit. It behoves you to conceive a true contempt of yourself, if you desire to prevail against flesh and blood. 2. Because you still love yourself too inordin- ately, therefore you shrink from resigning your- self entirely to the will of others. But what great matter is it for you, who are but dust and nothing, to submit yourself to man for God's sake ; when I, the Almighty and Most High, Who created all things out of nothing, have humbly subjected Myself to man for your sake ? I became the lowest and the last of all, that you may conquer your pride through My humility. " Dust, learn to obey ; dust and clay, learn to humble yourself, and bend down beneath the feet of all. Learn to break down self-will, and to be ready to obey all " - OF GOD'S SEC RE T JUDGMENTS x -u 3. Be fierce against yourself, and do not per- mit pride to remain in you ; but exhibit such a humble and childlike demeanour, that all may be able to walk over you ; and tread upon you as the dust of the streets. What have you, vain man, to complain of? What, vile sinner, can you answer those who reproach you, you — who so often have offended God, and so often have deserved hell ? But Mine eye spared you, because your soul was precious in My sight ; that you might know My love, and ever be thankful for My benefits ; also, that you might give yourself continually to true subjection and humility, and bear patiently to be yourself despised. CHAPTER XIV. ©E lijje tottsttaattOit of (Oxofr's %zmi 3u&gnunfc&, in ortor ijat k>* mas trot hz ptii*& up h$ aug tijnxjg gcofr in us. 1. r I ^HOU thunderest Thy judgments upon X nie, O Lord, and shakest all my bones with fear and trembling, and my soul is greatly terrified. I stand astonished, and reflect — "that the heavens are not pure in Thy sight." If in the Angels Thou hast found folly, and didst not spare them, what shall become of me? 1 32 OF GOD'S SEC RE T JUDGMENTS Stars fell from heaven, and do I — but dust — dare to presume ? They, whose works seemed to deserve praise, have fallen to the lowest depths ; and those, who used to eat the bread of Angels, I have seen de- lighting themselves with the rmsks of the swine. 2. There is then no sanctity, if Thou, O Lord, withdraw Thy hand. No wisdom is of avail, if Thou cease to direct. No courage helps, if Thou do not continue to defend. No chastity is secure, if Thou dc not protect it. No watchfulness of our own avails, if Thou keep not Thy holy guard over us. For when we are forsaken by Thee, we sink and perish ; but when we are visited by Thee, we are raised up and live. Indeed of ourselves we are unstable, but through Thee we are strengthened ; of ourselves we grow cold, but by Thee we are enkindled. 3. O how humbly and how basely should I think of myself ! how should 1 esteem as nothing whatever good I may seem to have ! O how profoundly ought I to submit myself to Thine unsearchable judgments, OLord ; when I find myself to be only nothing, even nothing! O weight, not to be measured ! O sea, not to be crossed, where I discover nothing about my- self, save that I am simply nothing ! Where then is there a hiding-place for one OF REGARD TO OUR DESIRES T -33 vainglorious thought ? where can be trust in my own strength? All vainglory is swallowed up in the depths of Thy judgments towards me. 4. What is all flesh in Thy sight? Shall the clay boast itself against him that fashioned it ? How can he be puffed up by vain words whose heart is in truth subjected to God ? Not all the world could lift him up, whom the Truth had subjected to itself ; neither shall he be moved by the praise of a multitude of men, who has firmly set all his hope in God. For they also who praise him, behold they are all nothing, and shall pass away with the sound of their words; but "the truth of the Lord endureth for ever." CHAPTER XV. fa* oujji)t to fco or m% foitj rwjartr to tim$$m% I# IV /T Y son, say in everything — " Lord, if it 1_VJL is pleasing to Thee, so let it be done. " Lord, if it be for Thy glory, let this be done in Thy name." " Lord, if it seem expedient co Thee, and re- ceives Thy approbation, then grant me this that I may employ it to Thy Glory. " But if Thou knowest that it will be hurtful to me, and not profitable to the salvation of mv *34 OF REGARD TO OUR DESIRES soul, take away from me this desire which 1 have." For not every desire is from the Holy Ghost, though it may seem to a man a just, honest, and good desire. It is difficult to judge aright about this or that desire, and to say whether it arises from a good or evil spirit ; or, whether it is the prompting of your own heart. Many have been deceived at last, who at first fancied they were led by a good spirit. 2. Therefore whatever desire may arise in the mind, it must always be desired and sought after with the fear of God, and with lowliness of heart ; and above all, with self-resignation, you must commit the whole matter to Me, and say; — "O Lord, Thou knowest what is best for me, this or that ; as Thou wilt, give me what Thou wilt, and as much as Thou wilt, and when Thou wilt. " Deal with me as Thou knowest to be best, and as pleases Thee most, and to the further- ance of Thy glory. " Place me where Thou wilt, and be free to dispose of me in any way. " I am in Thy hand ; turn me hither and thither through my course. " Behold I am Thy servant, ready for all things, since I desire not to live for myself, but for Thee, and would that I could do so worthily and per- fectly ! " OF REGARD TO OUR DESIRES 135 That the Good Will of God may be fulfilled. 3. Grant me, O most merciful Jesus, Th^ grace, that it may be with me, and labour with me, and abide with me even to the end. Give me grace ever to desire and to will what is most acceptable to Thee, and most pleasing in Thy sight. Let Thy Will be mine, and let my will ever follow Thine, and fully accord with it. Let there be between Thee and me but one will, so that I may love what Thou lovest, and abhor what Thou hatest ; and let me not be able to will anything which Thou dost not will, nor to dislike anything which Thou dost will. 4. Grant that I may die to all things which are on the earth, and for Thy sake love to be despised, and to be unknown in the world. Grant to me — above all things to be desired — that I may rest in Thee, and that my heart may find its peace in Thee. Thou art the peace of my heart, Thou, its sole repose ; out of Thee all things are hard and un- quiet. In this very peace, that is, in Thyself, the Sole, the Supreme, the Eternal Good, I will sleep and take my rest. Amen. I36 OF TRUE COMFORT CHAPTER XVI. ©jat true .comfort must It souc$t in <&o& gtloiu. 1. IT WHATEVER I can desire or imagine V V f° r m y comfort, I do not look for it here, but hereafter. For if I could have all the comforts of this world, and enjoy all its delights, it is certain that they could not last long. Wherefore you cannot, O my soul, be fully comforted, nor perfectly refreshed except in God, Who is the Comforter of the poor and the De- fender of the humble. Wait a little, O my soul, wait for the Divine promise, and you shall have abundance of all good things in Heaven. If you unduly desire the things which are present, you will lose those which are eternal and heavenly. Use the temporal : desire the eternal. You cannot satisfy yourself with any temporal goods, because you were not created for the pur- pose of enjoying them. 2. Though you had all created goods, you could not be happy and blessed ; but in God, Who made all things, your whole blessedness and felicity consist, — not the kind of happiness which is approved and praised by the foolish lovers of this world, but such as the good and OF RESTING ALL OUR CARE ON GOD m faithful of Christ look for, and of which the spiritual and pure in heart, whose conversation is in Heaven, sometimes enjoy a foretaste. Vain and brief is all human consolation. Blessed and true is that solace which is felt within from the Truth, A devout man carries with him everywhere Jesus, his Comforter, and says to Him, ' Be with me, O Lord Jesus, in every place and at all times. " Let this be my consolation, to be quite willing to be without all human relief/ * And if Thy consolation be wanting, let Thy will and the trial I justly undergo, be for me my highest comfort.' ■ For Thou wilt not always be angry, neither shall Thy wrath hang over me for ever.' CHAPTER XVII. ©Sat all <&zxzx sjouft It .cast upon; (Gxofr. i. TV 7T Y son, suffer Me to do as I please with .IV jL y° u i I know what is best for you. You think as man, in many things you judge according to human feelings. O Lord, it is true what Thou sayest. Thou hast greater anxiety for me than all the care I can bestow upon myself. For he stands very insecurely who does not cast all his care upon Thee. 133 OF RESTING ALL OUR CARE ON GOD O Lord, provided only my will may remain right and firm on Thee, do with me whatsoever it shall please Thee. For whatsoever Thou shalt do with me, it can be nothing but good. 2. If it be Thy will that I should be in dark- ness, be Thou blessed ; and if it be Thy will that I should be in light, be Thou again blessed. If Thou deign to comfort me, be Thou bless- ed ; and if Thou wilt that I should be in trouble, be Thou ever equally blessed. My son, this ought to be your state, if you desire to walk with Me. You ought to be ready to suffer as well as to rejoice. You ought as willingly to be poor and needy as to be full and rich. 3. O Lord, cheerfully for Thy sake will I suffer whatever you may will to send me. From Thy hand I am willing to receive in- differently good and evil, sweet and bitter, joy and sorrow, and for all that happens to me to give thanks. Keep me from all sin, and I shall fear neither death nor hell. Only cast me not away for ever, nor blot me out of the book of life ; and whatever tribulation may come upon me, it shall not hurt me. OF TEMPORAL MISERIES 139 CHAPTER XVIII. QTijat temporal ffilimitz an to it i&xnt patfjmtlj), after x$t BSxampU o£ ^ijri«t. I# PON, I came down from Heaven for thy v3 salvation ; I took upon Myself thy miseries, not from necessity but drawn by love, that you may learn to be patient and to bear meekly the miseries of this life. For from the hour of My birth, even to My death upon the cross, I was never free from sorrow. Of temporal things I endured great want; I frequently heard complaints against Myself ; I bore meekly shame and reproach ; I received ingratitude in return for benefits ; for miracles, blasphemies; for doctrine, reproach. 2. O Lord, since Thou wast patient in Thy life, and in this way especially fulfilled the com- mandment of Thy Father, it is reasonable that I, a miserable sinner, should bear myself patiently according to Thy will, and as long as Thou wiliest bear the burden of this corruptible life for my salvation. For although this present life is felt to be burdensome, yet already by Thy grace it is made very meritorious ; and by Thy example and the footsteps of Thy Saints it is rendered more sup- portable, and more clear to the weak. !^ OF TEMPORAL MISERIES It is, too, much more full of consolation than formerly it was in the time of the Old Testament, when the gate of heaven remained closed ; and the way itself seemed more obscure, when so few were concerned to seek after the Kingdom of Heaven. For not even could they, who then were righteous and were to be saved, enter the Hea- venly Kingdom before Thy Passion, and the satisfaction of Thy Holy Death. 3. O what thanks am I bound to pay Thee, because Thou hast vouchsafed to shew to me and to all the faithful the right and the good way to Thine eternal Kingdom. For Thy life is our way, and by holy patience we advance towards Thee, Who art our Crown. Unless Thou hadst preceded us, and taught us, who would have cared to follow ? Alas, how many would remain far behind, did they not contemplate Thy magnificent example ! Behold, as it is, we are yet lukewarm, though we have before us so many of Thy miracles and sayings. Where should we be if we had not all this light to aid us in following Thee ! ON BE A RING INJURIES x 4 x CHAPTER XIX. ©tt footing InjutujE?, ttttlr-x»€ i$£ ?r fi °£ &Z » train patent ^Han. 1. T T 7 HAT is it you say, My son? cease to V V complain as you consider My Passion and the sufferings of My Saints. You have " not yet resisted unto blood." Your sufferings are little in comparison with the sufferings of those who bore so much, v/ho were so strongly tempted, were so grievously afflicted, so variously tried and exercised. You ought, then, to recall to mind the heavier trials of others, that you may bear more lightly your own little troubles. And if they do not seem very small to you, take care that it be not your impatience which magnifies them. Whether, however, they are small or great, try to bear all with patience. 2. The better you dispose yourself for suffer- ing, the more wisely you act, and the richer will be your reward. You will bear it more easily, if you have dili- gently trained yourself in mind and habit for that purpose. Do not say, ' I cannot bear to suffer such treatment from such a man, nor ought I to en- dure such things as these, for he has done me a T 42 ON BEARING INJURIES grievous wrong, and reproaches me with things I never thought of; but at the hands of some one else I would bear it willingly, and as much as I should think I ought to bear/ Such a thought is foolish, and does not take into account the nature of patience nor by whom it is to be crowned ; but weighs rather the persons, and the injuries which are done. 3. He is not truly patient, who is not willing to suffer except what seems right to himself, and from the person whom he selects. But the truly patient man does not consider by whom he is tried, whether by a superior, equal, or inferior ; whether by a good and holy man, or by one who is perverse and unworthy ; but indifferently from all creatures, every afflic- tion which happens to him, however great or frequent it may be, he thankfully receives it from the hand of God, and regards it as a great gain ; because nothing before God, however small it may be, which is suffered for God's sake, can pass away without its reward. 4. Be therefore ready for battle, if you wish to win the victory. Without a conflict you cannot obtain the crown of patience. But if you desire to be crowned, strive man- fully, bear patiently. Without toil you cannot arrive at rest, nor without a battle can you attain to victory. 5. Make that possible to me, O Lord, by OF OUR OWN INFIRMITY ^3 grace, which appears impossible to me by- nature. Thou knowest how little I am able to bear, and how soon I am cast down, when a slight trouble arises. Let every discipline of tribulation be accepted by me in the spirit of love, for Thy Name's sake ; for to suffer pain or trouble for Thee is very beneficial for my soul. CHAPTER XX. ©f fyz uikmMth&tmmt ol our ebm Jnfirmftj) ; snlr jo£ if)* ffimxtis oi tjjis Hilt. 1. WILL confess against myself myunright- X eousness; I will confess to Thee my weakness, O Lord. It is often a small matter which casts me down and saddens me. I propose to myself to act bravely, but when a small temptation comes, I am at once in great perplexity. Sometimes it is a very trifling thing which gives rise to a great temptation. Whilst I think myself fairly safe, before I am aware of it, I find mvself sometimes almost over- come by a slight breath of wind. 2. Behold, therefore, O Lord, my low estate, and my feebleness, which is on all sides known unto Thee. 144 OF 0UR OWN INFIR MITY Have mercy upon me, and draw me out of the mire, that I may not stick fast in it, and may not remain cast down for ever. It is this which frequently throws me back, and confounds me in Thy presence, that I am so liable to fall, and so weak in resisting my passions. And if I do not altogether consent, yet their assaults are still troublesome and grievous unto me ; and it is very wearisome to live thus daily in conflict. From this my weakness is made known to me, because hateful imaginations always rush into my mind much more easily than they depart from it. 3. O most mighty God of Israel, zealous Lover of faithful souls ! O that Thou wouldest look upon the labour and sorrow of Thy servant, and aid him in all things which he may be called to undertake. Strengthen me with power from on high, lest the old man, the miserable flesh, not as yet made subject to the spirit, gain dominion over the spirit ; against which result I must contend, as long as I breathe in this most miserable life. Alas, what a life is this, in which are neve: wanting tribulation and misery ; where all things are full of snares and enemies ! For when one trouble or temptation ceases, another takes its place ; and when it does not cease, many others unexpectedly supervene. 4. And how is it life is loved when it has so OF OUR OWN INFIRMITY US many embitterments, and is subject to so many calamities and miseries ? How indeed can it be called life, when it brings forth so many deaths and so many plagues ? And yet it is loved, and many seek in it all their delight. The world is often reproached for being de- ceptive and vain, yet it is not easily forsaken, because the lusts of the flesh bear rule. But some things induce us to love the world, others to despise it. The lust of the flesh, the lust of the eyes, and the pride of life draw us to love the world ; but the punishments and miseries, which justly follow the gratification of these lusts, excite a hatred of the world and a loathing of it. But, alas, a depraved taste for pleasure over- comes the mind which is given up to the world, so that it is reckoned a pleasure to be " under the nettles," because the sweetness of God, and the inward delight which accompanies virtue, have been neither felt nor enjoyed. But those who thoroughly despise the world, and study to live to God in holy discipline, are not ignorant of the Divine sweetness which has been promised to all who truly renounce the world ; and they see how grievously the world errs, and how in various ways it is deceived. I46 OF REST IN GOD CHAPTER XXI. ©Sat tot must finfc our 3&est in