im:V:i UC-NRLF B 3 TSM DM7 M 1 1 ' t • • » > ' I Kit lii i^-.i^H'ft Ki-,- . r'' , , - : . J t : : . < • > t . . i ^ . , f , The Imitation of Christ REVISED TRANSLATION >^ nrmnnrinnrmnrmrmn i^ I The Imitation | I of Christ i ^ INSPIRATION, COMFORT ^ 5C AND ENCOURAGEMENT ^ ^ IN THE TURMOIL AND DISCORD OF ^ ^ TODAY. ^ ^ :? BY THOMAS A. KEMPIS PUB LISHERS Grosset & Dunlap NEW YORK Printed in the United States of America I QlnntftttH BV422! Al THE FIRST BOOK ADMONITIONS, USEFUL FOR A SPIRITUAL LIFE Chap. Page I. Of the imitation of Christ, and contempt of all the vanities of the world 15 II. Of the humble conceit of our- selves 17 III. Of the doctrine of Truth 19 IV. Of forethought in our actions. 23 V. Of the reading of Holy Scrip- tures 24 VI. Of inordinate affections 25 VII. Of flying vain hope and pride. 20 VIII. That too much familiarity is to he shunned 27 IX. Of obedience and subjection.. 28 X. Of avoiding superfluity in words 30 XI. Of the obtaining of peace, and zealous desire of progress in grace 31 XII. Of the profit of adversity 34 XIII. Of resisting temptations 35 XIV. Of avoiding rash judgment... 39 XV. Of works done for charity.... 40 XVI. Of bearing with the defects of others 42 XVII. Of a retired life 44 XVIII. Of the examples of the Holy Fathers 45 CONTENTS Chap. Page . XIX. Of the exercises of a good re- ligious person 48 XX. Of the love of solitude and silence 52 XXI. Of contrition of heart 56 XXII. Of the consideration of human misery 59 XXIII. Of meditation on death 63 XXIV. Of judgment, and the punish- ment of sinners 68 XXV. Of the zealous amendments of our whole life 'J2 THE SECOND BOOK ADMONITIONS PERTAINING TO INWARD THINGS Chap. Page I. Of the inward life 81 II. Of humble submission 85 III. Of a good peaceable man 87 IV. Of a pure mind, and simple intention 89 V. Of the consideration of one's self 90 VI. Of the joy of a good con- science 92 VII. Of the love of Jesus above all things 94 VIII. Of familiar converse with Jesus 96 IX. Of the want of all comfort..., 99 X. Of gratitude for the grace of God 103 XL How few are the lovers of the Cross of Jesus 106 XII. Of the King's high way of the holy Cross 108 CONTENTS THE THIRD BOOK OF INTERNAL CONSOLATION; Chap. Page I. Of Christ's speaking inwardly to the faithful soul 1 19 II. That the truth speaketh in- wardly without noise of words 120 III. That the words of God are to be heard with humility, and that many weigh them not. . 122 IV. That we ought to live in truth and humility before God 126 V. Of the wonderful effect of divine love 128 VI. Of the proving of a true lover. 132 VII. Of concealing grace under the guard of humility 135 VIII. Of a mean conceit of ourselves in the sight of God 139 IX. That all things are to be re- ferred unto God, as their last end 141 X. That to despise the world and serve God, is sweet 142 XT. That the longmgs of our hearts are to be examined and ruled 145 XII. Of the growth of patience in the soul, and of the struggle against concupiscence 147 XIII. Of the obedience of one in humble subjection, after the example of Jesus Christ.... 150 XIV. Of the duty of considering the secret judgments of God. that so we be not lifted up for any thing good in us 152 XV. In every thing which we desire, how we ought to stand af- 7 CONTEx\TS Chap. Pagw fected, ciid what we ought to say ; 154 XVI. That true comfort is to be found in God alone 156 XVII. That all our anxieties are to be plpf-ed on God 158 XVIII. That temporal miseries must be borne patiently, after the example of Christ 159 XIX. Of the endurance of injuries, and who is approved to be truly patient 161 XX. Of the acknowledging of our own infirmity ; and of the miseries of this life 163 XXI. That we are to rest in God above all things which are good, and above all his own gifts 166 XXII. Of the remembrance of God's manifold benefits 170 XXIII. Of four things that bring much inward peace 173 XXIV. Of avoiding curious inquiry into the life of another 176 XXV. Wherein firm peace of heart and true spiritual progress consisteth 177 XXVI. Of the excellency of a free mind, which is rather won by humble prayer than by reading 179 XXVII. That it is private love v/hich most hindereth from the chiefest good 181 XXVIII. Against the tongues of slan- derers 184 XXIX. How we ought to call upon God, and to bless Him, when tribulation is upon us 185 CONTENTS Chap. Pagt XXX. Of seeking the divine aid, and confidence of recovering grace i86 XXXI. Of the disregard of every crea- ture, that so the Creator may be found 190 XXXII. Of self-denial, and renouncing every evil appetite 193 XXXIII. Of inconstancy of heart, and of having our final intention di- rected unto God 195 XXXIV. That God is sweet above all things, and in all things, to him that loveth Him 196 XXXV. That there is no security from temptation in this life 199 XXXVI. Against the vain judgments of men 201 XXXVII. Of pure and entire resignation of ourselves, for the obtain- ing freedom of heart 203 XXXVIII. Of good government in things external, and of having re- course to God in dangers... 205 XXXIX. That a man should not be fret- ful in matters of business... 206 XL. That man hath no good of himself, nor of any thing can he glory 207 XLI. Of the contempt of all tempo- ral honour 210 XLII. That our peace is not to be set on men 211 XLIII. Against vain and worldly knowledge 212 XLIV. Of not drawing trouble to our- selves from outward things. 215 XLV. That credit is not to be given to all, and that man is prone to offend in words 216 9 CONTENTS Chap. Page XLVI. Of putting our trust in God when the arrows of words assail us 219 XL VII. That all grievous things are to be endured for the sake of eternal life 222 XLVIII. Of the day of eternity, and this life's straitnesses 224 XLIX. Of the desire of eternal life, and great rewards are pro- mised, to those that struggle 228 L. How a desolate man ought to offer himself into the hands of God 233 LI. That a man ought to take his stand in works of humility, when he faileth from the highest works 237 LII. That a man ought not to ac- count himself as worthy of comfort, but rather as de- serving of stripes 239 LIII. That the grace of God doth not join itself with those who relish earthly things 241 LIV. Of the different motions of na- ture and grace 244 LV. Of the corruption of nature, and efficacy of divine grace.. 249 LVI. That we ought to deny our- selves and imitate Christ by the Cross 252 LVII. That a man should not be too much dejected, when he fail- eth into some defects 255 LVIII. That high matters and God's secret judgments are not to be narrowly inquired into... 25^ LIX. That all our hope and trust is to be fixed in God alone.... 263 10 CONTENTS THE FOURTH BOOK A DEVOUT EXHORTATION TO THE HOLY COMMUNION Chap. Page Introduction 269 I. With how great reverence the emblems of Christ ought to to be received 270 II. That the great goodness and love of God is exhibited to man in this Sacrament 276 III. That it is profitable to com- municate often 280 IV. That many benefits are be- stowed upon them that com- municate devoutly 283 V. Of the dignity of this Sacra- ment, and the priestly estate, 287 VI. An inquiry concerning spirit- ual exercise before Com- munion 289 VII. Of thoroughly searching our own conscience, and of pur- pose of amendment 290 VIII. Of the oblation of Christ on the Cross, and of resignation of ourselves 293 IX. That we ought to offer up our- selves and all that is ours unto God, and to pray for all 294 X. That the Holy Communion is not lightly to be forborne... 297 XL That the Blood of Christ and the Holy Scriptures are most necessary unto a faithful soul 302 XII. That he who is about to com- municate in Christ ought to prepare himself with great diligence 307 II CONTENTS Chap. Page XIII. That the devout soul ought with the whole heart to seek union with Christ in the Sacrament 31O XIV. Of the fervent desire of cer- tain devout persons to re- ceive the emblems of the Body of Christ 31J XV. That the grace of devotion is obtained by humility and de- nial of ourselves 314 XVI. That we ought to lay open our necessities to Christ, and to crave His grace 317 XVII. Of fervent love, and vehement desire to be united with Christ 318 XVIII. That a man should not be a curious searcher into the Holy Sacrament, but an humble follower of Christ, submit- ting his sense to holy faith. 322 Index of Scriptural Quotations 325 References to other Writings 329 Index of Subjects 331 12 The Imitation of Ch'i ist AJimontttnttB Ispful fat a Spiritual Slifj? CHAPTER I. OF THE IMITATION OF CHRIST, AND CONTEMK CF ALL THE VANITIES OF THE WORLD |E that foUoweth Me, waJketh noi in darkness'^, saith the Lord. These are the words of Christ, by which we are admonished, how we ought to imitate His Hfe and manners, if we A\ould truly be enHghtened, and dehvered from all blindness of heart. Let therefore our chiefest endeavour be, to meditate upon the life of Jesus Christ. The doctrine of Christ exceedeth all the doctrine of holy men ; and he that hath the Spirit will find therein the hidden nianna^. But it falleth oul that many who often hear the Gospel of Christ, feel little desire after it, because they have not the Spirii of Christ". But Whosoever will fully and » S. John viii. 12. 2 ^ev, li. 17. s Rem. viii. 9- 15 Dt^ CONTEMPT OF WORLDLY VANITIES with relish understand the words of Christ, must endeavour to conform his Hfe wholly to the life of Christ. 2. What doth it avail thee to discourse profoundly of the Trinity, if thou be void of humility, and art thereby displeasing to the Trinity? Surely profound words do not make a man holy and just; but a vir- tuous life maketh him dear to God. I had rather feel contrition, than know the defi- nition thereof. If thou didst know the whole Bible by heart, and the sayings of all the philosophers, what would all that profit thee without the love of God^, and without His grace? Vanity of vanities, and all is vanity'^, ex- cept to love God, and to serve Him only. This is the highest wisdom, by contempt of the world to press forward towards heavenly kingdoms. Vanity therefore it is, to seek after per- ishing riches, and to trust in them. Vanity also it is to hunt after honours, and to climb to high degree. Vanity it is to fol- low the desires of the flesh, and to long after that for which thou must afterwards suffer grievous punishment. Vanity it is, to wish to live long, and to be careless to live well. Vanity it is to mind only this present life, and not to foresee those things which are to come. Vanity it is to s«t » 1 Cor. xiii. 2. » Eccles. i. 2. l6 OF THE HUMBLK CONCiSlt O^ OURSELVES thy love on that which speedily passeth away, and not to hasten thither where everlasting joy abideth. Call often to mind that proverb, 7 he eye is not satisfied zvith seeing, nor the ear filled zvith hearing^. Endeavour therefore to withdraw thy heart from the love of visible things, and to turn thyself to things invisible. For they that follow their own sensuality, defile their conscience, and lose the grace of God. CHAPTER II. OF THE HUMBLE CONCEIT OF OURSELVES EVERY man naturally desireth to know- ; but what availeth knowl- edge without the fear of God? Better, surely, is an humble rus- tic that serveth God, than a proud phil- osopher that, neglecting himself, studieth the course of the heavens^. Whoso know- eth himself well, groweth mean in his own conceit, and delighteth not in the praises of men. If I understood all things in the world, and were not in charity*, what would that help me in the sight of God, who will judge me according to my deeds? Cease from an inordinate desire of knowing, for therein is found much dis- 1 Eccles. i. 8. ^ Eccles. i. 13; Arist. Metaphys. L. L 8 S. Augustine, Confess. V. 4. * 1 Cor. xiii. 2. 1:7 0:P THK HUMBLE CONCEIT OE OURSELVES. traction and deceit. The learned are well pleased to seem so to others, and to be accounted wise. There be many things, which to know doth little or nothing profit the soul : and he is very unwise, who is intent upon any things save those which avail for his salvation. Many words do not satisfy the soul ; but a good life com- forteth the mind, and a pure conscience giveth great confidence towards God. How much the more and the better thou knowest, so much the more rigorously shalt thou therefore be judged, unless thy life hath been the more holy. Be not therefore lifted up for any art or science, but rather fear for the knowledge that is given thee. 2. If thou thinkest that thou knowest many things and understandest them very well ; know also that there be far more things which thou knowest not. Be not high-minded\ but rather acknowledge thine own ignorance. Why wilt thou pre- fer thyself before another, since there be found many more learned, and more skil- ful in the Law than thou art? If thou wilt know or learn any thing profitably, love to be unknown, and to be esteemed is naught. The deepest and the most profitable les- ion is this, the true knowledge and con- » Rom. xil. 16. i8 OP' THE DOCTRINE OF TRUTH -^:rr2pt of ourselves. It is great wisdom and high perfection to esteem nothing ot ourselves, and to think always well and highly of others. If thou shouldst see another openly sin, or commit some hein- ous offence, thou oughtest not to esteem the better of thyself ; for thou knowest not how long thou shalt be able to remain in good estate. All of us are frail\ but thou oughtest not to think anyone more frail than thyself. CHAPTER III. OF THE DOCTRINE OF TRUTH VTIAPPY is he whom the Truth by 11 itself doth teach-, not by figures and words that pass away ; but as it is in itself. Our own opin- ion and our own sense do often deceive us, and they discern but little. What availeth a great cavilling and dis- puting about dark and hidden things^ ; concerning which we shall not be reproved in the Judgment because we knew them not? It is a great folly to neglect the things that are profitable and necessary, and give our minds to things curious and hurtful : having eyes, see we not^ ? And what have we to do with genus and spe- cies? He to whom the Eternal Word » Gen. viii. 21. * Psalm sciv. 12. ^ Eccles. iii. 9-11, * Psalm cxv. 5; S. Mark viii. IS. 19 OF THE) doctrine: OF TRUTH speaketh, is set free from many opinions. From that one Word are all things, and that one all things speak; and this is the Beginning, zvhich also speaketh unto us^. No man without that understandeth or judgeth rightly. He to whom all things are one, and who draweth all things to one, and seeth all things in one, can be steadfast in heart, and peaceably repose in God. O God, who art the truth, make me one with Thee in continual charity. I am weary often to read and hear many things : in Thee is all that I desire and long for. Let all teachers hold their peace ; let all crea- tures be silent in Thy sight; speak unto me Thou alone. 2. The more a man is at one within himself, and becometh single in heart, so much the more and higher things doth he without labour understand; for that he receiveth the light of the understanding from above^. A pure, sincere, and stable spirit is not distracted in a multitude of affairs ; for that it worketh all to the hon- our of God, and inwardly striveth to be at rest from all self-seeking. Who hindereth and troubleth thee more than the unmor- tified affections of thine own heart? A good and devout man disposeth within himself beforehand his works which he is 1 S. John vii. 23 (Vuljrate). » S. Matt. xi. 25; S. Luke s. 21. 2G OF THK DOCTRINE OF TRUTH to do before the world. Neither do they draw him according to the desires of a sinful inclination, but he himself ordereth them according to the decision of right reason. Who hath a harder struggle than he that laboureth to conquer himself? This ought to be our endeavour, to con- quer ourselves, and daily to wax stronger than ourselves, and to make some progress for good. 3. All perfection in this life hath some imperfection bound up with it; and no knowledge of ours is without some dark- ness. An humble knowledge of thyself is a surer way to God than a deep search after learning; yet learning is not to be blamed, nor the mere knowledge of any thing whatsoever, for knowledge is good, considered in itself, and ordained by God; but a good conscience and a virtuous life are always to be preferred before it. But because many endeavour rather to know than to live well ; therefore they are often deceived, and reap either none, or scanty fruit. O, if men bestowed as much labour in the rooting out of vices, and planting of virtues, as they do in proposing questions, there would neither be so great evils and scandals in the world, nor so much loose- ness in religious houses. 21 OF TIIK DOCTRTNK OF TRUTK Truly, when the day of judgment com- eth, we shall not be examined what we have read, but what we have done^ ; not how well we have spoken, but how relig- iously we have lived. Tell me, where are now all those Mas- ters and Doctors, with whomi thou wast well acquainted whilst they lived and flourished in learning? Now others pos- sess their livings, and perhaps do scarce ever think of them. In their lifetime they seemed to be somewhat, but now they are not spoken of. O, how quickly passeth away the glory of the world- ! O that their life had been answerable to their learning! then had their study and reading been to good purpose. How many perish by reason of vain learning^ in this world, who take little care of the serving of God : and because they rather choose to be great than humble, therefore they come to naught in their imaginations*. He is truly great, that is great in char- ity. He is truly great, that is little in himself, and that maketh no account of any height of honour\ He is truly wise, that accounteth all earthly things as dung, that he may gain Christ*^. And he is truly very learned, that doeth the will of God, and forsaketh his own will. » S. Matt. XXV. 2 Ecc'les. ii. 11. s tj^. j ^q. * Rom. i. 21. ^ S. Matt. xvii. 4 and xxiii. 11. 8 Phil. iii. 8. 23 w OT FORETHOUGHT CHAPTER IV. OF FORETHOUGHT IN OUR ACTIONS E ought not to believe every saying or suggestion^ but ought warily and patiently to ponder the mat- ter with reference to God. But alas ! such is our weakness, that we often rather believe and speak evil of others than good. Those that are perfect men do not easily give credit to every tale ; for they know that human infirmity is prone to eviP, and very subject to slip in words^. 2. It is great wisdom not to be rash in they actions*, nor to stand obstinately in thine own conceits ; it belongeth also to this same wisdom not to believe every thing which thou hearest, nor presently to pour into the ears of others^ what thou hast heard or believed. Consult with a man that is wise and conscientious, and seek to be instructed by a better than thy- self, rather than to follow thine own in- ventions^. . A good life maketh a man wise accord-* ing to God'^, and giveth him experience in many things^. The more humble a man is in himself, and the more resigned unto God; so much the more prudent shall he be in all things, and the more at peace. * John iv. 1. 2 Gen. viii. 21. * "^ames iii. 2. * Prov. xix. 2. * Prov. xvii. 9. " Prov. xii. 15, » Prov. XV. 33. 8 Eccles, i. 1& 23 oi' THS re:ading of the hoIvY scriptures CHAPTER V. OF THE READING OF HOLY SCRIPTURES TRUTH is to be sought for in the Holy Scriptures, not eloquence; every Holy Scripture ought to be read with the same Spirit where- with it was written^ We should rather search after profit in the Scriptures, than subtilty of speech. 2. We ought to read devout and simple books as willingly as the high and pro- found. Let not the authority of the writer offend thee, whether he be of great or small learning; but let the love of pure truth draw thee to read-. Search not who spoke this or that, but mark what is spoken. Men pass away, but the truth of the Lord remaineth for ever^, God speak- eth unto us in sundry ways, without re- spect of persons*. 3. Our own curiosity often hindereth us In reading of the Scriptures, when we de- sire to understand and discuss that which we should rather without more ado pass over. If thou desire to reap profit, read with humility, simplicity, and faithfulness ; nor ever desire the reputation of learning. Enquire willingly, and hear with silence > Kom. XV. 4. 2 1 Cor. ii. 4. » Psalra cxvii. 2; S. Luke, xxi. 33. « Rom. ii. XI.; x. 12; Col. iii. 11. 2A OF THE INORDINATE AEEECTIONS the words of holy men : let not the teach- ings of the elders displease thee, for they are not recounted without cause^. CHAPTER VI. OF INORDINATE AFFECTIONS WHENSOEVER a man desireth any thing inordinately, he is forth- with d'squieted in himself. The proud and covetous are never at rest. The poor and humble in spirit dwell in the abundance of peace^. 2. The man that is not yet perfectly dead to himself, is quickly tempted ; and he is overcome in small and trifling things. The weak in spirit, and he that is yet in a manner carnal and prone to things of sense, can hardly withdraw himself alto- gether from earthly desires : and there- fore he hath often sadness, when he with- draweth himself from them ; and easily falleth into indignation, if any one resist- eth him. And if he hath attained that which he lusteth after, he is forthwith burdened w^ith remorse of conscience ; for that he followed his own passion, which helpeth him nothing to the obtaining of the peace he sought for. 3. True peace of heart therefore is found » Prov. 1. 6; Eccles. xii. 9; Eccles. xxxii. 8-9. * Psalm xxxvii. 11. OF FLYING VAIN IIO'P'^ AND PRIDE by resisting our passions, not by obeying them. There is then no peace in the heart of a carnal man, nor in him that is given up to outward things, but in the fervent and spiritual man. CHAPTER VII. OF FLYING VAIN HOPE AND PRIDE AIN is he that setteth his hope in man^, or in creatures. Be not thou ashamed to serve others for the love of Jesus Christ; nor to be esteemed poor in this world. Presume not upon thyself, but place thy hope in God-. Do what lieth in thee, and God will assist thy good will. Trust not in thine own knowledge^, nor in the subtilty of any living creature ; but rather in the grace of God, who helpeth the humble, and humbleth those that are self-presuming*. 2. Glory not in wealth if thou have it, nor in friends because they are powerful; but in God who giveth all things, and above all desireth to give thee Himself. Extol not thyself for the height of thy stature, or beauty of thy person, which is disfigured and destroyed by a little sick- ness. > Jor. xYll. 5. » Psalm xxxl. 1. » Jer. Ix. 23. * Peter v. 5. 26 OF TOO MUCH FAMILIARITY Take not pleasure in thy natural gifts,- or talent, lest thereby thou displease God, whose is all the good, whatsoever thou hast by nature. Esteem not thyself better than others^ lest perhaps in the sight of God, who knoweth what is in man, thou be accounted worse than they. Be not proud of good works^ ; for the judgments of God are dif- ferent from the judgments of men, and that often offendeth Him which pleaseth men. If there be any good in thee, be- lieve better things of others, that so thou mayest preserve humility. It doth no hurt to thee to set thyself lower than all men, but it hurteth thee exceedingly if thou set thyself before even one man. Continual peace is with the humble; but in the heart of the proud is envy and frequent indignation. CHAPTER VIII. THAT TOO MUCH FAMIUARITY IS TO BE SHUNNED LAY not thy heart open to every man^; but treat of thy affairs with the wise and him that fear- eth God. Converse not much with young people and strangers*. Flat- ter not the rich : and before great person- > Exodus iii. 11- ' Job ix. 20. » Eccles. viii. 22. • Prov. V. 10. 27 O^ OBEDIENCE AND SUBJECTION ages appear thou not willingly. Keep company with the humble and the simple, with the devout and the virtuous ; and con- l fer with them of those things that may \ edify. Be not familiar with any woman; ■> but in general commend all good women to God. I 2. Desire to be familiar with God alone and His Angels, and avoid the acquaint- ■ance of men. We mu^t have charitj' towards all, but familiarity with all is not expedient. Sometimes it falleth out, that 'a person unknown to us waxeth bright^ from the good report of others ; yet his presence darkeneth the eyes of the behold- ers. We think sometimes to please others by our company, and we begin rather to idisplease them with the wickedness which they discover in us. CHAPTER IX. OF OBEDIENCE AND SUBJECTION ^^w —I'p |g g^ yg^y orreat matter to stand in obedience ; to live under a superior ; and not to be at our own disposing. It is much safer to be in subjection, than in authority. Many are under obedience, rather for necessity than for charity ; such are dis- contented, and do easily murmur. Neithei can thev attain to freedom of mind, unless 2S eF OBEDIEXCi; AND SUBJECTION with their whole heart they put them- selves under obedience for the love of God. Run hither and thither, thou shalt find no rest, but in humWe subjection under the rule of a superior. Fancy and continual changing of places have deceived many. 2. True it is, that every one willingly doeth that which agreeth with his own mind ; and is apt to affect those most that are like-minded with him. But if God is amongst us, we must sometimes leave even our own mind to gain the blessing of peace. Who is so wise that he can fully know all things? Be not therefore too confident in thine own mind ; but be willing to hear the mind of others. If that which thou thinkest is good, and yet thou partest with this very thing for God, and followest another, it shall be bet- ter for thee. I have often heard, that it is safer to hear and to take counsel, than to give it. It may also fall out, that each one's opinion may be good ; but to refuse to yield to others when reason or a special cause requireth it, is a sign of pride and obstinacy. 39 OF SUPERFLUITY IN WORDS CHAPTER X. OF AVOIDING SUPERFLUITY IN WORDS F ul LY the tumult of men as much as thou canst^ ; for the talk of worldly affairs is a great hin- drance, although they be dis- coursed of with sincere intention ; for we are quickly defiled, and enthralled with vanity. Oftentimes I could wish that I had held my peace; and that I had not been among men. 2. But why do we so willingly speak and talk one with another, when notwithstand- ing we seldom return to silence without hurt of conscience-? The cause why we so willingly talk, is because by discoursing one with another, we seek to receive com- fort one of another, and desire to ease a heart overwearied with conflicting thoughts; and we verv willingly talk and think of those thinq-s which we most love or desire ; or of those which we feel are contrary unto us. But alas, oftentimes in vain, and to no end ; for this outward comfort is the cause of no small loss of inward and divine comfort. 3. Therefore we must watch and pray^, lest our time pass away idly. If it be law- 1 S. Matt. iv. 1.; xiv. 23: S. John vi. 15. * S. Matt vii. 1; Rom. ii. 1. s Matt. xxvi. 41. 30 OF THE OBTAINING OF PEACK ful and expedient for thee to speak, speak those things that may edify. An evil cus- tom and neglect of our own good often maketh us to set no watch before our mouth^. Yet devout discourses of spirit- ual things do greatly further our spiritual growth, especially when persons of one mind and spirit be gathered together in God^ CHAPTER XI. OF THE OBTAINING OF PEACE, AND ZEALOUS DESIRE OF PROGRESS IN GRACE E might enjoy much peace, if we would not busy ourselves with the words and deeds of other men, which appertain nothing to our care. How can he abide long in peace, who thrusteth himself into the cares of others, who seeketh occasions abroad, who little or seldom recollecteth himself within his own breast? Blessed are the single-hearted ; for they shall enjoy much peace. Why were some of the Saints so perfect and contemplative? Because they studied to mortify themselves wholly to all earthly desires : and therefore they could from their very heart's core fix themselves upon God, and be free to retire within them- selves. 1 Psalm cxli. 3. ^ Acts i. 14; Rom. xv. 5, 6. .31 OF the: obtaining of peace We are too much holden by our own passions, and too much troubled about transitory things. We seldom overcome even one vice perfectly, and are not set on fire to grow better every day; and there- fore we remain cold and lukewarm. If we were perfectly dead unto ourselves, and not entangled within our own breasts, then should we be able to relish things divine, and to know something of heav- enly contemplation. The greatest, and indeed the whole im- pediment is, that we are not disentangled from our passions and lusts, neither do we endeavour to enter into the perfect path of the Saints. When any small adversity meeteth us, we are too quickly cast down, and turn to human consolation. 2. If we would endeavour like brave men to stand in the battle, surely we should behold above us the help of God from Heaven. For He Himself who giv- eth us occasions to fight, to the end we may get the victory, is ready to succour those who strive, and trust in His grace. If we esteem our progress in religious life to consist only in some outward ob- servances, our devotion will quickly have an end. But let us lay the axe to the root^, that being freed from passions, we may possess our soul in peace. 1 S. Matt. iii. 10. 32 OP THE OBTAINING OP PEACE ^ If every year we would root out one vice, we should soon become perfect men. But now oftentimes we perceive it goeth contrary, and that we were better and purer at the beginning of our entrance into the religious life, than after many years of our profession. Our fervour and profiting should in- crease daily: but now it is accounted a great matter, if a man can retain but some part of his first zeal. If we would use some little violence at the beginning, then afterwards should we be able to perform all things with ease and delight. It is a hard matter to leave off that to which we are accustomed, but it is harder to go against our own wills. But if thou dost not overcome little and easy things, how wilt thou overcome harder things ? Resist thy inclination in the very beginning, and unlearn an evil habit, lest perhaps by little and little it draw thee into greater difficulty. O if thou didst but consider how much peace unto thyself, and joy unto others, thou shouldst procure by demeaning thy- self well, I trow thou wouldest be more solicitous for thy spiritual progress ! 33 O? THK PROI^IT OF ADVERSITY CHAPTER XII. OF THE PROFIT OF ADVERSITY T is good for us that we sometimes have some wearinesses and cross- es ; for they often call a man back to his own heart; that he may know that he is here in banishment, and may not set his trust in any worldly thing. It is good that we sometimes endure contradictions ; and that men think ill or meanly of us ; and this, although we do and intend well. These things help often to humility, and defend us from vain glory : for then we the more seek God for our inward witness, when outwardly we are condemned by men, and when no good is believed of us. And therefore a man should settle him- self so fully in God, that he need not to seek many consolations of men. 2. When a man of good ivill^ is afflicted, tempted, or troubled with evil thoughts; then he understandeth better the great need he hath of God, without whom he perceiveth he can do nothing that is good. Then also he sorroweth, lamenteth, and prayeth, by reason of the miseries he suf- fereth. Then he is weary of living longer, * S. Luke ii. 14 (Vulgatej. 34 f)F RESISTING TEMPTATIONS and wisheth that death would come, that he might be dissolved and be zvitli Christ^. Then also he well perceiveth, that perfect security and full peace cannot exist in this world. CHAPTER XIII. OF RESISTING TEMPTATIONS SiO long as we live in the world we cannot be without tribulation and ^^m temptation. Accordingly it is ^ written in Job, The life of man upon earth is temptation-. Every one therefore ought to be full of care about his own temptations, and to watch in prayer., lest the devil find an advantage to deceive him ; who never sleepeth, but ever goeth about seeking whom he may devour^. No man is so perfect and holy, but he hath sometimes temptations ; and altogether without them we cannot be. 2. Nevertheless temptations are often very profitable to a man, though they be troublesome and grie\^ous; for in them a man is humbled, and purified, and in- structed- All the Saints passed through many tribulations and temptations, and profited thereby. And they that could not bear » Phil. I. 23 (Vulgate). * Job vii. 1 (Vulgate). * 3 Peter v. & 35 OF re:sisting temptations temptations, became reprobate, and fell away. 3. There is no order so holy, nor place so secret, where there be not temptations, or adversities. There is no man that is altogether safe from temptations whilst he liveth on earth ; for in ourselves is the root of temptation, in that we are born in the desire of eviP. When one temptation or tribulation goeth away, another cometh ; and we shall ever have something to suf- fer, bedause we have lost the blessing of our first happiness^. 4. Many seek to fly temptations, and do fall more grievously into them. By flight alone we cannot overcome, but by patience and true humility we are made stronger than all our enemies. He that only avoideth them outwardly, and doth not pluck them up by the roots, shall profit little; yea temptations will the sooner return unto him, and he shall feel himself in a worse case than before. By little and little, and, by patience with long suffering, (through God's help) thou shalt more easily overcome, than with vio- lence and thine own importunity. Often take counsel in temptation, and deal not roughly with him that is tempted ; but give him comfort as thou wouldest wish to br done to thyself. > James 1. 13, 34. * Geo. lU. S6 OF RESISTING TEMPTATIONS The beginning of all evil temptations is inconstancy of mind, and small confidence in God. For as a ship without a helm is tossed to and fro with the waves ; so the man who is careless, and apt to leave his purpose, is many ways tempted^ 5. Fire proveth iron, and temptation a just man. We know not oftentimes what we are able to do, but temptation sheweth us what we are. Yet we must be watchful, especially in the beginning of the temptation ; for the enemy is then more easily overcome, if he be not suffered in any wise to enter the door of our hearts, but be resisted without the gate at his first knock. Wherefore one said, Beginnings check, too late is physic sought.' For first there cometh to the mind a bare thought of evil, then a strong imagination thereof, afterwards delight, and an evi) motion, and then consent. And so by lit- tle and little our wicked enemy getteth complete entrance, because he is not re- sisted in the beginning. And the longer a man is slow to resist, so much the weaker doth he become daily in himself, and the enemy stronger against him. 6. Some suffer heavier temptations in the beginning of their religious life, others » James i. 6. ^ Ovid, lib. 1. de Remed. Am. 91. OF RESISTING TEMPTATIONS in the end. Others again are much trou- bled almost through the whole time of their life. Some are very lightly tempted, according to the wisdom and equity of the Divine appointment, which weigheth the states and deserts of men, and ordaineth all things for the welfare of His own chosen ones. We ought not therefore to despair when we are tempted, but so much the more fervently to implore God, that He will vouchsafe to help us in every tribulation ; who surely, according to the word of S. Paul, will give with the temptation such a way to escape, that we may he able to hear z7\ Humble we therefore our souls under the hand of God*^ in all temptation and tribulation, for He will save and exalt the humble in spirit. In temptations and trib- ulations, a man is tested how much he hath profited ; and his reward is thereby the greater, and his virtue the better made clear. Neither is it a great thing if a man be devout and fervent, when he feeleth no affliction ; but if in time of adversity he bear himself patiently, there is hope then of great progress. Some are guarded from great tempta- tions, and in little daily ones are often overcome; to the end that being humbled, 1 1 Cor. X. 13. ' 1 reter v. 6. 38 S)F AVOIDING RASH JUDGEMENT they may never presume on themselves in great matters, who are made weak in so small things. CHAPTER XIV. OF AVOIDING RASH JUDGMENT TURN thine eyes upon thine own self, and beware thou judge not the deeds of other men\ In judging of others a man labour- eth in vain, often erreth, and easily sin- neth^ but in judging and examining him- self, he always laboureth fruitfully. 2. We often judge of a thing according as we fancy it ; for through private affec- tion we easily lose true judgment. If God were always the pure intention of our desire, we should not be so easily troubled, through the repugnance of our own feel- ings. But oftentimes something lurketh within, or else meeteth us from without, which draweth us after it. Many secretly seek themselves in what they do, and know it not. They seem also to live in good peace of mind, when things are done according to their will and feel- ing; but if things happen otherwise than they desire, they are straightway moved and made sad. 1 S. Matt. vii. 1; Rom. xv. 1. ' Eccles. iii. 1*1. OF WORKS DONE) I^OR CHARITY 3. From diversity of feelings and opin- ions arise oftentimes dissensions between friends and countrymen ; between religious and devout persons^ An old habit is with difficulty abandoned^, and no man is will- ing to be led farther than himself can see. If thou dost more rely upon thine own reason or industry, than upon that power v^hich bringeth thee under the obedience of Jesus Christ, seldom and slowly shalt thou be a man illuminated, because God willeth us to be perfectly subject to Him, and by the fire of love to transcend all human reason. CHAPTER XV. OF WORKS DONE FOR CHARITY HOR no worldly thing, nor for the love of any man, is any evil to be done^; but yet, for the profit of one that standeth in need, a good v^ork is sometimes without any scruple to be left undone, or rather changed for a better. For by doing this, a good work is not lost, but changed into a better. Without charity the outward work profit- eth nothing*; but whatsoever is done of charity, be it never so little and contempt- ible in the sight of the world, it becorneth » S. Matt. xii. 25: S. Luke xii. 51. ^Jer. xiii. 23. 3 S. Matt, xviii. 8. < 1 Cor. xiii. 3; S. Luke viL *7, 40 OF WORKS DONE FOR CHARITY wholly fruitful. For God weigheth more the love out of which a man worketh, than the work which he doeth. He doeth much that loveth much. He doeth much that doeth a thing well. He doeth well that serveth the community rather than his own will\ 2. Oftentimes there seemeth to be char- ity, and it is rather a fleshly mind; be- cause natural inclination, self-will, hope of reward, and desire of our own interest, will seldom be away. He that hath true and perfect charity, seeketh himself in nothing- : but only de- sireth in all things the glory of God. He also envieth none; because he is in love with no private joy, neither willeth he to rejoice in himself; but wisheth above all good things to be made happy in the enjoyment of God". He attributeth noth- ing that is good to any man, but wholly referreth it unto God, from whom as from the fountain all things proceed; in whom finally all the Saints do rest in fruition. O whoso had but one spark of true charity, would surely feel that all earthly things will be full of vanity ! iPhil. ii. 17. 2 Phil. ii. 21; 1 Cor. xiii. 5. 2 Psalm xvii. 15; ixiv. 6. 4^ OF BEARING WITH THK DEFECl'S OE OTHERS CHAPTER XVI. OF BEARING WITH THE DEFECTS OF OTHERS T HOSE things that a man availeth not to amend in himself or in others, he ought to suiter pa- tiently, until God order things otherwise. Think that perhaps it is bet- ter so, for thy trial and patience, without which all our good deeds are not much to be esteemed. Thou oughtest to pray notwithstanding when thou hast such hin- drances, that God would vouchsafe to help thee, and that thou mayest bear them con- tentedly^. If one that is once or twice warned will not stay, contend not with him : but com- mit all to God, that His will may be done^, and He be honoured in all His servants, who well knoweth how to turn evil into good. 2. Endeavour to be patient in bearing with the defects and infirmities of others, of what sort soever they be ; for that thy- self also hast many failings which must be borne with by others^. If thou canst not make thyself such an one as thou would- est, how wilt thou be able to have another in all things to thy liking ? 1 S. Matt. vi. 13; S. Luke xi. 4. » s. Matt. vl. 10. » 1 Thess. V. 15; Gal. vi. 1. 42 Of' BEARING WITH TTfE DEFECTS 01? OTHERS We would willingly have others perfect, and yet we amend not our own faults. We will have others severely corrected, and will not be corrected ourselves. The large liberty of others displeaseth us, and yet we will not have our own desires denied us. We will have others bound down by ordinances, and in no sort do we ourselves endure further restraint. And thus it appeareth, how seldom we weigh our neighbour in the same balance with ourselves. 3. If all men were perfect, what should we then have to suffer of others for God's sake ? But now God hath thus ordered it, that we may learn to bear one another's burdens^ ; no man is without fault, no man without his burden, no man sufficient of himself, no man wise enough of him- self; but we ought to bear with one an- other, comfort one another, help, instruct and admonish one another-. Occasions of adversity best discover how great virtue each one hath. For oc- casions do not make a man frail, but they shew of what sort he is. iQal. vi. 2. 21 Thess. v. 14; 1 Cor. xii. 25. 43 «P A RETIRED UFE CHAPTER XVII. OF A RETIRED UFE T|HOU must learn to break down thine own self in many things, if ^p^' thou wilt have peace and concord ^^^^ ^ with others^ It is no small mat- ter to dwell in religious communities or in a congregation, to converse therein with- out complaint, and to persevere therein faithfully unto deaths Blessed is he that hath there lived well, and ended happily. If thou wilt stand fast as thou oughtest, and grow in grace, esteem thyself as an exile and a stranger upon earth^. Thou must be made a fool for Christ's sake^, if thou desire to lead a religious life. The wearing of a religious habit, and the shav- ing of the crown, do little profit; but change of manners, and perfect mortifica- tion of , passions, make a true religious man. 2. He that seeketh any thing else but merely God, and the welfare of his own soul, shall find nothing but tribulation and sorrow^. Neither can he stand long in peace, that laboureth not to be the least, and subject unto all. » Gal. vi. 1. • S. Luke xvi. 10. » 1 Peter ii. 11. * 1 Cor. iv. 10. «*Eecles. i. 17, 18; Ecclus. i. IS. 44 KXAMPIvES OF THE HOLY FATHERS Thou earnest to serve, not to rule^. Know that thou wast called to suffer and to labour, not to be idle, and spend thy time in talk. Here therefore men are proved as gold in the furnace. Here no man can stand, unless he be willing to humble himself with his whole heart for the love of God. CHAPTER XVIII. OF THE EXAMPLES OF THE HOLY FATHERS GAZE upon the lively examples of the holy Fathers, in whom true perfection and religion shined^; and thou shalt see how little it i^ and almost nothing, which we do now ifi these days. Alas ! what is our life, if it be compared with them ! The Saints and friends of Christ served the Lord in hunger and thirst, in cold and nakedness, in labour and weariness, in watchings and fastings, in prayers and holy meditations, in many persecutions and reproaches^. 2. O how many and grievous tribula^ tions did the Apostles. Martyrs, Confes- sors, Virgins, and all the rest suffer, that willed to follow the steps of Christ! For they hafed their lives in this world, that they might keep them iinto life eternal'^. » S. Matt. XX. 26. 2 Heb. xi. ^ 2 Cor. xi. 26, 27. * S. John xii. 25. 45 «rxAMPLES OF THE HOLY FATHERS O how stric' and self-renouncing a life did those holy Fathers lead in the wilder- ness^ ! How long and grievous tempta- tions suffered they ! How often were they assaulted by the enemy ! What frequent and fervent prayers offered they to God! What rigorous abstinences did they fulfil! How great zeal and ardour had they for their spiritual progress ! How fierce a war they waged for the taming of their faults ! How pure and upright an inten- tion kept they towards God ! Through the day they laboured, and in the nights they attended to continual prayer : although when they laboured, they ceased not from mental prayer. All their time they spent with profit; every hour seemed short for the service of God; and by reason of the great sweetness they felt in contemplation, they even gave up to forgetfulness the need of bodily refresh- ment. All riches, dignities, honours, friends, and kinsfolk they renounced^, they desired to have nothing which appertained to the world ; they scarce took things necessary for the sustenance of life ; they grieved to serve their bodies even in necessity. Poor therefore were they in earthly things, but rich exceedingly in grace and virtues^. Outwardly they were destitute, but in- » S. Matt. vii. 14. » S. Matt. xix. 29. 8 2 Cor. vi. JO. 46 EXAMPLT?S O^ THE HOLY FATHERS wardly they were refreshed with grace and divine consolation. To the world they were strangers, but near and familiar friends to God\ They seemed to themselves as nothing, and to this present world despicable ; but they were precious and beloved in the eyes of God". They stood firm in true humility, lived in simple obedience, walked in love and patience; and therefore they profited daily in the Spirit, and obtained great favour with God. They were given for an example to all religious men ; and they should more prO' voke us to profit well, than the number of the lukewarm to make us remiss. 2. O how great was the fervour of all religious persons in the beginning of their holy institution ! How great was the de- votion of their prayer! How great their ambition to excel others in virtue ! What mighty discipline was then in force ! How great reverence and obedience flourished in all things under the rule of a superior ! Their footsteps yet remaining, do tes- tify that they were indeed holy and perfect men ; who, fighting so valiantly, trod the world under their feet. Now, he is accounted great who is not a transgressor, and who can with patience » James Iv. 4. * WUwi. ▼, 4» O'? SPIRITUAL EXERCISES endure that which he hath undertaken. O the lukewarmness and negligence of our own condition ! that we so quickly decline from the ancient fervour, and are come to be weary of life through sloth and luke- warmness. Would to God the desire to grow in virtues did not wholly sleep in thee, who hast often seen the many examples of the devout ! CHAPTER XIX. OP THE EXERCISES OF A GOOD REUGIOUS PERSON [HE life of a good religious person ought to be mighty in all vir- tues^ ; that he may inwardly be such, as outwardly he seemeth to men. And with reason there ought to be much more within, than is perceived with- out. For God beholdeth us^; whom we are bound most highly to reverence, wheresoever we are, and to walk in purity* like Angels m His sight. Daily ought we to renew our purpose, and to stir up ourselves to fervour, as though we had for the first time to-day entered the religious life, and to say, 'Help me, Q Lord God ! in this my good purpose. » 8. Matt. V. 48. • Psalm sxxlii 13, Heb. iv. 12, 13 ■ Psalm XV. 2. 1^ OF SPiRiTtTAL Exercises and in Thy holy service ; and grant that J may now this day begin perfectly; for that which I have done hitherto is as nothing/ According to our purpose shall be the course of our spiritual profiting ; and much diligence is necessary to him that will profit much. And if he that firmly purposeth often faileth, what shall he do that seldom, or with little firmness, purposeth any thing? It faileth out sundry ways that we leave ofif our purpose ; yet the light omission of spiritual exercises seldom passeth without some loss to our souls. The purpose of just men dependeth not upon their own wisdom, but upon God's grace; on whom too they always rely for whatsoever they take in hand. For man proposeth, but God disposeth^ ; neither is the way of man in himself. If an accustomed exercise be sometimes omitted, either for some act of piety, or profit to my brother, it may easily after- wards be recovered. But if out of a sloth- ful mind, or out of carelessness, we lightly forsake the same, it is blameworthy enough, and will be felt to be hurtful. Let us do the best we can, we shall still easily fail in many things^. Yet must we svlways purpose some certain course, and • Prov. ivl. d. • Eccles. vi' V 49 UF SPIRITUAL EXERCISES especially against those failings which do most of all hinder us. 2. We must diligently search into, and set in order both the outward and the inner man, because both of them are of importance to our progress in godliness. If thou canst not continually recollect thyself, yet do it sometimes, at the least once a day, namely, in the morning or at eventide. In the morning fix thy good purpose; and at eventide examine thy ways, how thou hast behaved thyself this day in word, deed, and thought^; for in these perhaps thou hast oftentimes offend- ed both God and thy neighbour. Gird up thy loins like a luan^ against the vile assaults of the devil ; bridle thy glut- tony and thou shalt the better bridle all the desire of the flesh. Never be entirely idle ; but either be reading, or writing, or praying, or meditating, ot endeavouring something for the public good. Bodily exercises, nevertheless, mu:^- t" used with discretion: neither are they to be prac- tised of all men alike. Those exercises which are not common are not to be exposed to public view ; for things private are practised more safely at home. Nevertheless thou must beware that thou be not slack in those which are tommon, and more ready for those which » Dent. iv. ■ Job xxxvlll. 9- SO OF SPIRIT0/4L EXERCISES concern thyself only. But having- full) and faithfully accomplished all which thou art bound and enjoined to do, if thou hast any spare time, betake thee to thyself, as thy devotion shall desire. All cannot use one kind of spiritual exercise, but one is more useful for this person, another for that. According- to the seasonableness of times also, divers exercises are fitting: some have a better savour on festivals, others on working- days. In the time of temptation, we have need of some, and of others in time oV peace and quietness. Some we like to have in mind when we are sad, and other some when we rejoice in the Lord. About the time of the chief festivals, g-ood exercises are to be renewed, and the prayers of the saints more fervently to be implored. From festival to festival we should make our purpose, as though we were then to depart out of this world, and to come to the eternal festival. There- fore ought we carefully to prepare our- selvcb at holy times, and to live more devoutly, and to keep more exactly all our Rule, as though we were shortly at God's hands to receive the reward of our labours. But if it be deferred, let us believe that we are not sufficiently prepared, and un- worthy yet of so great glory which shaB 51 OF THE LOVE or Tsoi.rt'UD:^ arb sile:nce be revealed in us"^ in the time ordained; and let us endeavour to prepare ourselves better for our departure. Blessed is that servant, saith Luke the Evangelist, whom his Lord when He cometh shall find watch^ ing: Verily I say unto you, He shall make him rider over all His goods'^. CHAPTER XX. OF THE LOVE OF SOUTUDE AND SILENCE EEK a convenient time^ to retire into thyself, and meditate often upon God's loving-kindnesses. Forsake curious questionings ; but read diligently matters which rather yield contrition to thy heart, than occupation to thy head. If thou wilt withdraw thyself from speaking vainly, and from gadding idly, as %iIso from hearkening after novelties and lumours, thou shalt find time enough and suitable for meditation on good things. The greatest Saints avoided, when they :ould, the society of men*, and did rather thoose to live to God, in secret. A certain one hath said, *As oft as T have been among men, I returned home less a man than I was before^.' And >Rom. vHi. 18. • S. Lnke xH. 43, 44; S. Matt xxlv: 46, 47. • Eccles. Hi. 1. * Heb. xi. 38. • Seneca, Ep. vU, 52 OF THE LOVE OF SOLITUDE AND SILENCE this we often find true, when we talk long together. It is easier altogether to hold one's peace, than not to speak more words than we ought. It is easier for a man to keep at home, than to keep himself well when he is abroad. He therefore that intendeth to attain to the more inward and spiritual things of religion, must with Jesus depart from the multitude^. 2. No man doth safely appear abroad, but he who gladly hideth himself. No man doth safely speak, but he that will- ingly holdeth his peace^. No man doth safely rule, but he that is willingly in sub- jection. No man doth safely command, but he that hath learned well to obey. No man doth safely rejoice, unless he hath within him the w^itness of a good con- science^. And yet always the security of the Saints was full of the fear of God. Nei- ther were they the less anxious and humble in themselves, for that they shined out- wardly with great virtues and grace. But the security of bad men ariseth from pride and presumption, and in the end it turneth to a man's own deceiving. Never promise thyself security in this life, although thou seem to be a good religious man, or a devout hermit. Often- 1 S. Matt. V. 1. 2 Eccles. iii. 7. ^ Acts xxiii. 1. 53 OF the: love of solitude and silence times those who have been greater in the esteem of men have fallen into the heav- ier peril, by overmuch self-confidence. Wherefore to many it is more profitable not to be altogether free from tempta- tions, but to be often assaulted, lest they should be too secure, and so perhaps be puffed up with pride ; or else too freely yield to worldly comforts. 3. O how good a conscience would he keep, that did never seek after transitory joy, nor ever entangle himself with this world ! O how great peace and quietness would he possess, that did cijt off all vain anxiety, and think only upon divine things, and such as are profitable for his soul, and place all his hope in God ! No man is worthy of heavenly com- fort, unless he have diligently exercised himself in holy contrition. If thou desir- est to be truly contrite in heart, enter into thy secret chamber, and shut out the tu- mults of the world, as it is written, In your chambers be ye contrite'^. In thy chamber thou shalt find what abroad thou shalt too often lose.- Thy chamber, if thou continuest therein, grow- eth sweet; and if thou keepest it little, it begetteth weariness. If in the beginning of thy religious life thou art content to remain in it, and keep to it well, it will 1 Pspiro iv. 5 (Vulgate). 2 g. Matt. vi. 6. 54 OF THE LOVE OE SOLITUDE AND SILENCE afterwards be to thee a dear friend, and a most pleasant comfort. In silence and in stillness a devout soul profiteth, and learn- eth the hidden things of the Scriptures. There she findeth rivers of tears, wherein she may every night^ wash and cleanse herself; that she may be so much the more familiar with her Creator, by how much the farther off she liveth from all worldly disquiet. Whoso therefore withdraweth himself from his acquaintance and friends, God will draw near unto him w^th His holy Angels. 4. It is better for a man to live hidden, and to take heed to himself, than to do signs and wonders while he neglecteth himself. It is commendable in a religious person, seldom to go abroad, to shun being seen, to be unwilling even to look on men. Why art thou desirous to see that which thou mayest not have? The world passeth azvay, and the lust thereof'. Our sensual desires draw us to rove abroad ; but when the hour is past, what carriest thou home with thee but heaviness of conscience and distraction of heart? A merry going forth bringeth often a sad returning, and a merry evening maketh a sad morning^. So all carnal joy entereth gently, but in the end biteth and stingeth to death*. What canst thou see elsewhere, which 1 Psalm vi. 6. = 1 John ii. 17. » Prov. xiv. 13. ♦ Prov. xxiii. 31, 32. 55 O^ CONTRITION 01^ H^ART thou seest not here^ ? Behold the Heaven and the earth and all the elements : for of these are all things created. What canst thou see any where that can long continue under the sun? Thou think- est perchance to satisfy thyself, but thou canst never attain it. Shouldst thou see all things present before thine eyes, what were it but an empty vision- ? Lift up thine eyes^ to God in the high- est, and pray him to pardon thy sins and negligences. Leave vain things to the vain ; but be thou intent upon those things which God hath commanded thee. Shut thy door upon thee*, and call unto thee Jesus, thy Beloved. Stay with Him in thy closet; for thou shalt not find elsewhere so great peace. If thou hadst not gone abroad and hearkened to idle rumours, thou wouldest the better have remained in happy peace. But since thou delightest sometimes to hear novelties, it is but fit thou suffer disquietude of heart therefrom, CHAPTER XXI. OF CONTRITION OF HEART 1^ F thou wilt make any progress keep thyself in the fear of "God^ and affect not too much liberty, but ^^^9 restrain all thy senses under dis- cipline, and give not thyself over to foolish 1 Eccles. i. 10. 2 Eccles, iii. 11. ^ Psalm cxxi. 1. * S. Matt. vi. 6. ° Prov. xix. 23. 5^ OF CONTRITION OF HiiART mirth. Give thyself to contrition of heart, and thou shalt find devotion. Contrition layeth open many good things, which dis- traction is wont quickly to destroy. It is a wonder that any man can ever perfectly rejoice in this life, who consid- ereth and weigheth his own state of exile, and the many perils of his soul. Through levity of heart, and small care for our failings, we become insensible of the sor- rows of our souls ; but oftentimes we vainly laugh, when we justly ought to weep. There is no true liberty nor right joy but in the fear of God accompanied with a good conscience. Happy is he, who can cast off all dis- tracting hindrances, and gather himself to the one single purpose of holy contrition. Kappy is he, who can put away from him all that may defile his conscience or bur- den it. 2. Strive manfully; one habit is van- quished of another. If thou canst let others alone in their works, they likewise shall gladly let thee alone in thine. Busy not thyself in mat- ters of others ; neither do thou entangle thyself with the afifairs of thy betters. Have ever an eye to thyself first, and especially admonish thine own self before ail thy beloved friends. .■57 r)T CONTRITION O^ HEART If thou hast not the favour of men, be not grieved at it^ ; but take this to heart, that thou dost not keep thyself so warily and circumspectly as it becometh the serv- ant of God, and a devout religious man to behave. It is better oftentimes and safer that a man should not have many consola- tions in this life^, especially such as are according to the flesh. But that we have no divine consolations at all, or do very seldom feel them, the fault is ours ; be- cause we seek not after contrition of heart, nor do altogether forsake vain and out- ward comforts. Know that thou art unworthy of divine consolation, and that thou art rather wor- thy of much tribulation. When a man is perfectly contrite, then is the whole world grievous and bitter unto him^. 3. A good man findeth always sufficient cause for mourning and weeping. For whether he consider himself or think of his neighbour, he knoweth that none liveth here without tribulation. And the more narrowly a man considereth himself, so much the more he sorroweth. Matter of just sorrow and inward con- trition are our faults and sins, in which we lie so enwrapt that rarely have we power to contemplate the things of Heaven. »Gal. i. 10. 2 Psalm Ixxvi. 5. 'Judges ii. 4; xx. 26; 2 Kings xiii.; ^perhaps 2 Sam. xii. 17). OF THE CONSIDERATION OF HUMAN MISERY Didst thou oftener think of thy death\ than of thy Hving long, there is no ques- tion but thou wouldst be more zealous to amend. If also thou didst consider deeply in thy heart the penalties that are to be in hell or in purgatory^, I believe thou wouldst willingly undergo labour and sor- row, and not be afraid of the greatest austerity. But because these things entei not to thy heart, and we still love those things only that delight us, therefore it is we remain cold and very sluggish. It is often our want of spirit whicli maketh our miserable body so easily com- plain. Pray therefore unto the Lord with all humility, that He will give thee the spirit of contrition. And say with the Prophet, Feed me, O Lord, zi'ith the bread of tears, and give me plenteousness of tears to drink^. CHAPTER XXII. OF THE CONSIDERATION OF HUMAN MISERY ■MISERABLE thou art, wheresoever thou be, or whithersoever thou turn, unless thou turn thyself unto God. Why art thou troubled when things succeed not as thou wouldest or desirest? Who is he that hath all things according » Eccles. vii. 1, 2. 2 g, ^jatt. xxv, 41. » Psalm Ixxx. 5. 59 OF THE C0NSIDE:RATt?5N OF HUMAN MISERY to his mind^ ? neither I nor thou, nor any man upon earth. There is none in this world, even though he be King or Pope, without some tribulation or perplexity. Who is he that hath the better lot? assur- edly he who is able to suffer something for God. Many weak and unstable persons say. Behold ! what a happy life doth that man lead^, how wealthy, how great he is, how powerful and exalted ! But look to the riches of Heaven, and thou shalt see that all these temporal things are nothing, but are very uncertain, and rather burden- some than otherwise, because they are never possessed without anxiety and fear. Man's happiness consisteth not in having abundance of temporal goods^, but a mod- erate portion is sufficient for him. Truly it is misery to live upon the earth*. The more spiritual a man desir- eth to be, the more bitter doth this present life become to him ; because he perceiveth better and seeth more clearly the defects of human corruption. For to eat and to drink, to sleep and to wake, to labour and to rest, and to be subject to the other ne- cessities of nature, is truly a great misery and affliction to a devout man, who would gladly be set loose, and free from all sin. For the inner man is much weighed down » Eceles. vi. 2. » S. Luke xii. 19. « Pi-ov. xix. 1. * Job xiv. 1; Eceles. ii. 1'* OF THE CON'Sfl^^RATlON OF HUMAN MISERY with bodily necessities in this world. Therefore the Prophet prayeth with great devotion to be enabled to be free from them, saying, From my necessities deliver me, Lord^ ! But woe unto them that know not their own misery ; and a greater woe unto them that love this miserable and corruptible life- ! For some there be who so much doat upon it, that although by labour or by begging they can scarce get mere neces- saries, yet if they might be able to live here always, they would care nothing at all for the Kingdom of God. O senseless and unbelieving in heart, who lie so deeply sunk in earth, that they can relish nothing but carnal things^ ! But, miserable men, they shall in the end feel to their cost how vile and worthless that was which they were in love with. Whereas the Saints of God and all the devout friends of Christ regarded not those things which pleased the flesh, nor those which flourished in this present time, but all their hope and endeavour panted after the good things which are eternal*. Their whole desire was carried upward to things durable and invisible, that the desire of things visible might not draw them to things below. » Psalm XXV. 17. ' Rom. viii. 22. •Rom. viii. 5. *1 Peter i. 4; Heb. xl. 26. 6l OF the: considf.ration opituman miskry O my brother, lose not thy confidence of making progress towards the things of the Spirit ; still thou hast time, the hour is not yet past\ Why wilt thou defer thy good purpose from day to day? Arise and in this very instant begin, and say, Now is the time to be doing, now is the time to be fighting, now is the fit time to be amending myself. When thou art ill at ease and much troubled, then is the time to win most blessing. Thou must pass through fire and water^ before thou come to the place of refreshing. Unless thou doest violence to thyself, thou shalt never get the victory over wickedness. So long as we carry about us this frail body, we can never be without sin, or live without weariness and pain. We would gladly have rest from all misery, but see- ing by sin we have lost our innocency, we have lost also the true felicity^. There- fore it becometh us to keep hold on pa- tience, and to wait for the mercy of GoA, till this iniquity be over-past^, and mor- tality be sivallowed up of life^! 2. O how great is human frailty, which 'S always prone to eviP. To-day thou con- fessest thy sins, and to-morrow thou com- mittest the very same thou hast confessed. » Rom. xiii. 11; Heb. x. 35. 2 Psalm xlvi. 12. ' Rom. vii. 24; Gen. iii. 17. * Psalm Ivii. 1. • 2 Cor. V. 4. « Gen. vi. 5; viii, 21. 62 OF MEDITATION ON DEATH Now, thou art purposing to take heed, and after an hour thou so behavest thyself, as j-hough thou hadst never any such purpose at all. Good cause have we therefore to humble ourselves^ and never to have any great conceit of ourselves : since we are so frail and so inconstant. Besides, that may quickly be lost by our own negli- gence, which, by the grace of God, with much labour we have scarce at length ob- tained. What will become of us in the end, who so early wax lukewarm ! Woe be unto us, if we will thus to give ourselves unto ease, as if already there were peace and safety, when as yet there appeareth no trace of true holiness in our conversation ! It would be very profitable for us like young beginners to be newly instructed again to good life-, if haply there might be fome hope of future amendment, and greater spiritual profiting. CHAPTER XXin. OF MEDITATION ON DEATH V ERY quickly there will be an end of thee here^ ; look what will be- come of thee in another world. To-dav man is ; and to-morrow he appeareth not. And when he is taken 12 Maccab. ix. 11. 2 Heh. v. 12. •Job ix. 25, 26; xiv. 1, 2: S. Luke xii. 20; Heb.ix.27. 61 OF MEDn»J*H»?5N ON DEATH away from the eyes, quickly also he pass eth out of mind. O dulness and hardness of man's heart, which thinketh only upon the present, and doth not rather care for what is to come ! Thou oughtest so to order thyself in every act and thought, as if to-day thou wert on the point to die^ If thou hadst a good conscience, thou wouldst not greatly fear death^. It were better to avoid sins, than to fly death^. If to-day thou art not pre- pared, how wilt thou be so to-morrow'*? To-morrow is a day uncertain, and how knowest thou if thou shalt have a to- morrow ? What availeth it to live long, when we amend ourselves so little ! Alas ! length of days doth not always amend us, but often rather increaseth our fault! O that we had well spent but one day in this woild! Many there are who count the years of their life in religion ; and yet full slender oftentimes is the fruit of amend- ment. If to die is full of terrors, to live longer will perhaps be more perilous. Blessed is he that always hath the hour of his death before his eyes^, and daily prepareth himself to die. If at any time thou hast seen another man die, make ac- count thou must also pass the same way^ » S. Matt. XXV. 13. * S. Luke xif. 37. *Wisd. iv. 16. «S. Matt. xxiv. 44; xxv. la •Eccles. vil 1. 'Heb. ix. 27. 64 OP MEDITATTOli?' ON DEATH V/hen it is morning, think thou wilt not come to eventide. And when evening is coming, dare not to promise thyself the morning. Always, therefore, be thou ready, and so live that death may never take thee unprepared^ Many die sudden- ly and when they look not for it; for at ^n hour when we think not the Son of Man zvill come-. When that last hour shall come, thou wilt begin to have a far . different opinion of thy whole life that is past, and be exceeding sorry thou hast been so careless and remiss. 2. How wise and happy is he that now laboureth to be such an one in his life, as he wisheth to be found at his death ! A perfect contempt of the world^, a fervent desire to go forward in virtue, the love of discipline, the painfulness of repentance, the readiness of obedience, the denying ot ourselves, and the bearing of any adver- sity whatsoever for the love of Christ, will give us great confidence we shall die happily. Many good things canst thou do whilst thou art in health ; but when thou art sick, I see not what thou art able to do. Few by sickness grow better : as also they who wander much on pilgrimage, seldom there- by become holy. Put not thy confidence in friends and • S. I uke xxl. 36. ' 8. Matt, xslv 44; S uke xit 40. » Ecclus. sU. h til OF MEDITATION ON DKATH kindred, neither do thou put off thy wel- fare till hereafter; for rnen will sooner forget thee, than thou art aware of. Bet- ter it is to look to it betime, and do some good beforehand, than to hope in other men's help\ If thou art not careful for thyself now, who will be careful for thee hereafter? Now time is very precious ; now are the days of salvation; now is the acceptable time^. But alas ! that thou shouldest not spend to more profit this time, wherein thou mightest learn that by which thou shalt live eternally hereafter. The time will come, when thou shalt desire one day or hour to amend in, and I know not that thou wilt obtain it. Ah, beloved, from how great danger wilt thou be able to freo thyself, from how great fear deliver thy- self, if only thou wilt be ever fearful and mindful of death ! Labour now to live so, that in the hour of death thou mayest rather rejoice than fear. Learn now to die to the world, that thou mayest then begin to live with Christ^. Learn now to contemn all things*, ^hat thou mayest then freely go to Christ. Chastise thy body now by repentance'\ that Shou mayest then have sure confidence. 3. Ah fool, why dost thou think to live •Isaiah xxx 5; sxxi 1; Jer. xvii. 5; xlviil. 7; S. Matt. vl. 20. 2 2 Cor. vi. 2. » Rom. vi. 8. * S. Luke xiv. 23. • 1 Cor. Ix. 27. OF MEDITA'^ION ON D^ATH long", when thou hast not one day that 19 safe^ ! How many have been deceived and suddenly snatched from the body ! How often hast thou heard them saying, That man hath fallen by the sword; that man hath been drowned; that, by falling from a height hath broken his neck; that man died while eating; that hath come to his end while playing. One perished by fire, another by the steel, another of the plague, another at the hands of robbers ; and thus death is the end of all, and man's life sud- denly passeth away like a shadow^. Who shall remember thee when thou art dead? and who shall pray for thee ? Do, do now, my beloved, whatsoever thou art able to do ; for thou knowest not when thou shalt die, neither knowest thou what shall befall thee after thy death. Whilst thou hast time, heap unto thyself everlasting riches^. Think on nothing but thy salvation ; care for nothing but the things of God. Make now friends to thy- self by honouring the Saints of God, and imitating their actions, that when thou failest in this life, fJiey may receive thee into everlasting habitations'^. Keep thy- self as a stranger and pilgrim upon the earth^, and as one to whom the affairs of this world do nothing appertain. Keep » S. Luke xxi. 20. = Job siv. 2. » S. Matt. vi. 20; S. Luke xii. S3; Gal. vi. 8. <8. Luke xvi. 9; Heb. xi. «* 1 Pet. n. 13- 67 05 JtJDGMENT, AND THE thy heart free, and lifted up to God, be« cause thou hast here no continuing city^. Thither send thy daily prayers and sighs together with thy tears, that after death thy spirit may be found worthy to pass happily to the Lord. Amen. CHAPTER XXIV. ©P JUDGMENT, AND THE PUNISHMENTS OP SINNERS |N all things look to the end; and how thou wilt stand before that strict Judge^ to whom nothing is hid, who is not appeased with g^fts, nor admitteth excuses, but will judge according to right. O wretched and foolish sinner, who sometimes art in terror at the countenance of an angry man, what answer wilt thou make to God who knoweth all thy wicked- ness^! Why dost thou not provide for thyself* against the day of judgment, when no man can be excused or defended by an- other, but every one shall be a sufficient burden for himself! Now is thy toil fruit- ful, thy weeping acceptable^, thy groaning audible, thy grief commendeth thee to God, and purgeth thy soul. The patient man hath a great and whole- >Heb. xiii. 14. » Hob. s. 31. »-Iob Ix. 2. «S. Luke xvi. 9. *2 Cor. vi. 4. 68 fCNISTnviENTS 01^ SINNERS some purification^, who though he receive Injuries, yet grieveth more for the malice of the other, than for his own wrong ; who prayeth wilHngly for his adversaries-, and from his heart forgiveth their offences; who is not slack to ask forgiveness from ethers; who is sooner moved to compas- sion than to anger; who often doeth vio- lence to himself, and laboureth to bring the flesh wholly into subjection to the spirit. It is better to purge out our sins, and cut off our vices here, than to keep them to be purged away hereafter. Verily we deceive our own selves through the inordi- nate love we have for the flesh. What is it that that infernal fire shall feed upon, but thy sins ? The more thou sparest thy- self now and followest the flesh, so much the harder hereafter shall be thy punish- ment, and the greater fuel for burning thou storest up. 2. In what things a man hath sinned, in the same shall he be the more g^rievously punished. There shall the slothful be pricked forward with burning goads, and the gluttons be tormented with vast thirsts and hunger. There shall the luxurious and lovers of pleasures be bathed in burn- ing pitch and stinking brimstone ; and the envious, like raging dogs, shall how! for very grief. There is no sin but shall have * James i. 4. 2 S. Luke xxiii. 34: Acts vii. 60. 6q ^F JUDGMENT, AND TH^ its proper torment. There the proud shall be filled with all confusion ; the covetous shall be pinched with miserable penury. There one hour of pain shall be more severe than a hundred years of the sever- est discipline here ! There is there no quiet, no comfort for the damned^ ; yet here we have some respite of our labours, and enjoy the comfort of our friends. Be now anxious and sorrowful because of thy sins, that at the day of judgmeni thou mayest be secure with the blessed. For then shall the righteous with great boldness stand against such as have straitened and oppressed them^. Then shall he stand for judgment, who doth now humbly submit himself to the judgments of men. Then shall the poor and humble have great confidence, but the proud man shall be compassed with fear on every side. Then will it be seen that he was wise in this world, who had learned for Christ to be a fool and despised^. Then shall every affliction patiently suf- fered delight us, when all iniquity shall shut her mouth'^. Then shall every devout man be glad, and every profane one shall mourn. Then the flesh which hath been beaten down shall more rejoice, than if it had been alway nourished in delicacies'. » S. Mark ix. 43-49. 2 Wisd. v. 1. » 1 Cor. Iv. la * Psalm cvii. 42. 6 2 Cor. iv. 17. 70 ^pfTNISHMENTS 01^ SINNERS Then shall the poor attire shine gloriously, and the finely-wrought raiment shall grow dim. Then shall be more commended the poor cottage, than the gilded palace. Then will constant patience more avail us, than all the power of the world. Then simple obedience shall be more highly extolled, than all worldly crafti- ness^. Then shall a good and clear con- L^cience more rejoice a man, than learned philosophy. Then shall the contempt of riches weigh more than all the worlding's treasure. Then wilt thou be more com- forted that thou hast prayed devoutly, than that thou hast fared daintily. Then wilt thou be more glad thou hast kept silence, than that thou hast talked much. Then will holy works avail more than many fair words. Then a strict life and severe dis- cipline will be more pleasing than all earthlv delisfht. Accustom thyself now to suffer a little, that thou mayest then be delivered from more grievous pains. Prove first here^ what thou canst endure hereafter. If now, thou canst bear so little, how wilt thou then be able to endure eternal torments? If now a little suffering make thee so im- patient, what will hell fire do hereafter? Behold, surely thou canst not have two paradises : to enjoy delights in this world, 1 Isaia2i xxix. 19. 71 or the: zkaIvOUS amendments and after that to reign with Christ. Sup- pose thou hast to this day Uved always in honours and dehghts, what would all this avail thee if it befell thee to die at this instant^ ? All therefore is vanity^, but to love God and serve Him only. For he that loveth God with all his heart, is neither afraid of death, nor punishment, nor of judgment, nor of hell ; for perfect love gives secure access to God^. But he that delighteth still to sin, what marvel is it if he fear both death and judgment? Yet it is good, al- though love be not yet of force to call thee back from sin, that at least the fear of hell should restrain thee. Nay, he that layeth aside the fear of God, can never continue long in good estate, but runneth quickly into the snares of the devil. CHAPTER XXV. OF THE ZEALOUS AMENDMENTS OF OUR WHOLE UFE E watchful and diligent in the serv- ice of God* ; and often bethink thyself wherefore thou camest hither, and why thou hast left the world. Was it not that thou mightest live to God, and become a spiritual man? Therefore be fervent to go forward^, for » S. Luke xii. 20. 2 Eccles. i. 2. » Rom viii. 39. « 2 Tim. iv. 5. « S. Matt. v. 48- IS I OF OUR WHOLE LIf'E shortly thou shalt receive the reward of thy labours ; there shall not be then any fear or sorrow in thy coasts^ Labour now but a little, and thou shalt find great rest, yea, perpetual joy-. If thou continu- est faithful and fervent in doing good, no doubt but God will be faithful and liberal in rewarding thee^. Thou oughtest to have a good hope^ that thou wilt come to the palm of victory, but thou must not be secure, lest thou wax either slothful or proud. 2. When one° that was in anxiety of mind, often wavering between fear and hope, did once, being overcome with grief, prostrate himself in a Church before a cer- tain altar in prayer, and pondered thus within himself, saying, 'O if I knew that I should yet persevere !' he presently heard within him a divine answer, *If thou didst know this, what wouldest thou do? Do now what thou wouldest do then, and thou shalt be perfectly secure.' And being here- with comforted and strengthened, he com- mitted himself wholly to the divine will, and that anxious tossing ceased. And he willed not to search curiously, to know what things should befall him ; but rather laboured to seek out what was the accept- able and perfect zvill of God^ for the be- * Rev. xxi. 4; xxii, 8. 2 EccIus li. 27; Rev. xxi. 4; sxii. 3. s S. Matt. xxv. 23. * Rom. v. 5. " Probably the Author hiai^'^lf. « Rom. vii. 2. 7.S 01^ the: ze:ai,ous ame:ndme:nts ginning and the accomplishing of every good work. Hope in the Lord, and do good, saith the Prophet, and dwell in the land, and Ihou shalt be fed in the riches thereof^, One thing there is that draweth many back from a spiritual progress and fervent amendment; dread of the difficulty, or rather the labour of the combat. How- ever, they above others improve most in virtues, who strive like men to overcome those things which are most grievous and contrary unto them. For there a man im- proveth more and winneth fuller grace, where he more overcometh himself and mortifieth himself in spirit. Howbeit all men have not equally much to overcome and put to death. Yet he that is diligent and zealous, though he have more pas- sions, shall be more mighty to go forward, than another that is of a more obedient temper but less fervent in the pursuit of virtues. Two things especially help to great amendment, to wit, to withdraw ourselves violently from that to which nature is vic- iously inclined; and to labour earnestly for that good whereof a man is the more in need. Be careful also the more to shun and conquer those things in thyself, which do commonly displease thee in others. * Psalm xxxvii. 3. 74 OF OUB whole: LII'E) Gather some profit wheresoever thou be ; so that if thou seest or hearest any good examples, kindle thyself to the imitation thereot. But if thou observest any thing worthy of reproof, beware thou do not the same. And if at any time thou hast done it, labour quickly to amend thyself. As thine eye observeth others^ so art thou by others noted again. How sweet and pleasant a thing it is, to see brethren fervent and devout, obedient and well-disciplined- ! How sad and griev- ous a thing it is, to see them walk dis- orderly, not applying themselves to that for which they are called ! How hurtful a thing it is, when they neglect the pur- pose of their calling and busy themselves in things not committed to their care ! 3. Be mindful of the purpose thou hast embraced, and set always before thee the image of the Crucified. Good cause thou hast to be ashamed in looking upon the life of Jesus Christ, seeing thou hast not as yet endeavoured to conform thyself more unto Him, though thou hast been a long time in the way of God. A religious person that exerciseth himself seriously and de- voutly in the most holy life and passion of our Lord, shall there abundantly find whatsoever is profitable and necessary for IS. Matt vii, 3. » Eph. v. (perhaps iv. 1, 16); 1 Cor. xxi 18; Eccles. iii. 1; Psalm cxxxiii. 75 O'^ THE ZEALOUS AMENDMENTS him, neither shall he need to seek any bet- ter thing, besides Jesus. O if Jesus cru- cified would come into our hearts^, how quickly and fully should we be taught! A fervent religious person taketh and beareth well all that is commanded him. A careless and lukewarm religious person hath tribulation upon tribulation, and on all sides suffereth affliction, for he is void of inward consolation, and that which is v outward he is forbidden to seek. A relig-i ious person that liveth not according to discipline, lieth open to grievous ruin. He that seeketh what is easier and more lax shall ever be in difficulties ; for one thing or other will displease him. O that nothing else lay upon us to do, but with our mouth and whole heart to praise our Lord God ! O that thou might- est never have need to eat, nor drink, nor sleep ; but mightest always praise God, and only employ thyself in spiritual exercises ; then thou wouldest be much more happy than now, when for some or other neces- sity thou art in bondage to the flesh. Would God these necessities were not at all, but only the spiritual banquets of the soul, which, alas, seldom enough we taste. When a man cometh to that estate, that he seeketh not his comfort from any crea- ture, then first doth God begin to be alto- 1 Gal. ii. 20; vL 14. 76 gether sweet to him. Then shall he be contented with whatsoever doth befall him in this world. Then shall he neither re- joice in great matters, nor be sorrowful i'or small ; but entirely and confidently lie committeth himself to God, who is unto him all in all^ ; to whom assuredly nothing doth perish nor die, but all things do live unto Him, and serve Him at a beck with- out delay. Remember always thy end-, and how that time lost returneth not. Without care and diligence thou shalt never get virtue. H thou beginnest to wax lukewarm^, it will begin to be evil with thee. But if thou give thyself to fervour, thou shalt find much peace, and feel lighter toil through the assistance of God*s grace, and the love of virtue. A man fervent and diligent is prepared for all things. It is harder toil to resist vices and pas- sions, than to sweat in bodily labours. He that avoldeth not small faults, by little and little falleth into greater*. Thou wilt al- ways rejoice in the evening, if thou spend the day profitably. Be watchful over thy- self, stir up thyself, warn thyself, and whatsoever becometh of others, neglect not thyself. The more violence thou usest against thyself, the more shalt thou pro- gress. Amen. » Rom. xi. 36; 1 Cor. viii. 6; xH. ft; xv. 28. » Ecclus. vii. 36. « Rev. iii. 16. ■• Ecclus. xlx. L 77 ®Ir? Smitattott of CHIirtat THE SECOND BOOK Aimonttlntta p^rtattttttg to AbtttnntttnitB fprtamtttg CHAPTER I. OF THE INWARD LIFE Pr HE Kingdom of God is zvithtn yoii^, saith the Lord. Turn the^ with thy whole heart^ unto the Lord, and forsake this wretched world, and thy soul shall find rest. Learn to despise outward things, and to give thy- self to things inward, and thou shalt per- ceive the Kingdom of God to come m thee. For the Kingdom of God is peacf. and joy in the Holy Ghost^^ which is not given to the unholy. Christ will come imto thee, and show thee His consolation, if thou prepare for Him a worthy abode within thee. All His glory and beauty is from within*, and there He delighteth Himself. The inward man he often viij- » 8. Luke xvit. 21. « Joel 11. 12. ■ Rom. xiv. 17. • Psahx x-y. 1^ R4 OF THE INWAI>J Ufa iteth; and hath with him sweet discourse, pleasant solace, much peace, familiarity exceeding wonderful. O faithful soul! make ready thy heart for this Bridegroom, that He may vouch- safe to come unto thee and dwell within thee. For thus saith He, // any love Me, he will keep My words, and We will come unto him, and will make our abode with hini^. Give therefore a place unto Christ, and deny entrance to all others. When thou hast Christ, thou art rich, and hast enough. He Himself will be thy provider and faith- ful steward in all things, so that thou need not to trust in men. For men soon change, and quickly fail; but Christ ahideth for ever^f and standeth by us firmly unto the end. There is no great trust to be put in a frail and mortal man^, even though he be profitable and dear unto us: neither ought we to be much grieved if sometimes he cross and contradict us. They that to- day are with thee, to-morrow may be against thee ; and often again do they turn round like the wind. 2. Put all thy trust in God*, let Him be thy feai, and thy love: He Himself shall answer for thee, and will do in all things what is best for thee. Thou hast not here « S John xlv. 25. • S. John xfl. 34. • Jer xvil. 5. « 1 Pet. v. T. 82 OF THK INWARD LIFE a continuing city^, and wheresoever tliou be, thou art a foreigner and pilgrim^ : nei- ther shalt thou ever have rest, unless thou be most inwardly united unto Christ. Why dost thou here gaze about, since this is not the place of thy rest? In Heaven ought to be thy dwelling-place^, and all earthly things are to be looked upon as it were by the way. All things are passing away*, and thou together with them. Be- ware thou cleave not unto them, lest thou be caught and perish. Let thy meditation he on the Most High^, and thy prayer for mercy directed unto Christ without ceasing. If thou canst not contemplate high and heavenly things, rest thyself in the pas- sion of Christ, and dwell willingly m His sacred wounds. For if thou fly devoutly unto the wounds and precious marks of the Lord Jesus, thou shalt feel great strengthening in tribulation : neither wilt thou much care for the slights of men, and wilt easily bear words of detraction. Christ was also in the world, despised of men, and in greatest necessity, forsaken by His acquaintance and friends, in the midst of slanders. Christ willed to suffer and be despised® : and dost thou dare complain of any man? Christ had adversaries and > Heb. xiil. 14. « Heb. si. 13. » Phil. !ii. 20. * Wisd. y. 9. » Wisd. v. 16. •S. Matt. xil. 24; xvl. 21; S. John xv, 20. 83 OF THK INWARD LIFE backbiters ; and dost thou wish to have all men thy friends and benefactors ? Whence shall thy patience attain her crown\ if no adversity befall thee? If thou art willing to suffer nought that is against thee, how wilt thou be the friend of Christ? Be strong with Christ, and for Christ, if thou desire to reign with Christ. If thou hadst but once perfectly entered into the secrets of the Lord Jesus, and tasted a little of His ardent love, then wouldest thou care nothing for thine own convenience, or inconvenience, but rather wouldest rejoice at slander offered thee ; for the love of Jesus maketh a man despise himself. A lover of Jesus and of the Truth, and a true inward Christian, and one free from unruly affections, can freely turn himself unto God, and lift himself above himself in spirit, and with profit remain at rest. He to whom all things taste as they are, and not as they are said or esteemed to be, is truly wise-, and taught rather of God than men^. He that can live inwardly, and make small reckoning of things with- out, neither seeketh places, nor waiteth for times, for performing of religious exer- cises. A spiritual man quickly recollect- eth himself, because he never poureth out » 2 Tim. ii. 5. * S. Bernard. Serm. ad div. 18. 8 Isaiah liv. 13. OF humble: submission himself wholly to outward things. He is not hindered by outward labour, or busi- ness which may be necessary for the time : but as things fall out, so he accommodate eth himself to them. He that is well or- dered and disposed within himself, careth not for the strange and perverse behaviour of men. So much is a man hindered and distracted, in proportion as he draweth outward things unto himself. If it were well with thee, and thou wert well purified from sin, all things would fall out to thee for good\ and to thy ad- ^tirement in holiness. For this cause snany things displease, and often trouble fhee; because thou art not yet perfectly dead unto thyself, nor separated from all earthly things. Nothing so defileth and entangleth the heart of man, as the impure love of creatures. If thou refuse to be comforted from without, thou wilt be able to contemplate the things of heaven, and often to rejoice within. CHAPTER II. OF HUMBLE SUBMISSION COUNT not of great importance who is for thee, or against thee*; but let this be thy aim and care, that God be with thee in every thing thou doest. Have a good conscience, » Rom. viii. 28. * Rom. viiL 31; 1 Cor. iv. 3. 8? OF HUMBIvE SUBMISSION anJ God shall well defend thee.^ For whom God willeth to help, no man's per- v^erseness shall be able to hurt. If thou knowest how to be silent and suffer, with- out doubt thou shalt see the help of the Lord. Himself knoweth the time and manner of delivering thee, and therefore thou oughtest to resign thyself unto Him. It belongeth to God to help, and to deliver from all confusion. It is often very profitable, to keep us more humble, that others know and rebuke our faults. When a man humbleth him- self for his faults, then he easily pacifieth others, and lightly satisfieth those that are offended with him. 2. God protecteth the humble and deliv- ereth him- ; the humble He loveth and comforteth ; unto the humble man He in- clineth Himself ; unto the humble He giv- eth great grace; and after his humiliation He raiseth him to glory. Unto the hum-^ ble He revealeth His secrets^, and sweetly draweth and inviteth him unto Himself. The humble man, though he suffer confu- sion, is yet perfectly in peace ; for that he resteth on God, and not on the world. Do not think that thou hast made any progress, unless thou esteem thyself in- ferior to all. * Psalju xxviii, 7. * James Hi. (perhaps ir 6); Job V. 11. 3 S. Matt. xi. 25. 86 OF A GOOD PEACEABLE MAN CHAPTER III. OF A GOOD PEACEABLE MAN KEEP thyself first in peace, and then shalt thou be able to pacify oth- ers. A peaceable man doth more good than he that is well learned. A passionate man turneth even good into evil, and easily believeth evil. A good peaceable man turneth all things to good. He that is well in peace, is not suspicious of any^. But he that is discontented and troubled, is tossed with divers suspicions : he is neither quiet himself, nor suffereth others to be quiet. He often speaketh that which he ought not to speak; and omitteth that which were more expedient for him to do. He considereth what oth- ers are bound to do-, and neglecteth that which he is bound to himself. First, therefore, have a careful zeal over thyself^, and then thou may est justly be zealous also towards thy neighbour. Thou knowest well how to excuse and colour thine own deeds, out thou art not willing to receive the excuses of others. It were more just that thou shouldest accuse thy- self, and excuse thy brother. If thou wilt be borne withal, bear also with another*. 2. Behold, how far off thou art yet from 11 Cor. xiij. 5. ^ g^ Matt. vii. 3. •Acts i. 7 (perhaps xxii. 3): S. John xsi. 22» * GaL vi. 2; 1 Cor, xiii. 7. 87 OF A GOOD PEACEABLE MAN true charity and humility, which knoweth not how to be angry with any, or to be moved with indignation, but only against its own self. It is no great matter to asso- ciate with the good, and gentle ; for this is naturally pleasing to all, and every one willingly enjoyeth peace, and loveth those best that agree with him. But to be able to live peaceably with hard, and perverse, or undisciplined persons, is a great grace, and an exceedingly commendable and manly deed. 3. Some there are that keep themselves in peace, and are in peace also with others. And there are some that neither are in peace themselves, nor leave others to be in peace: They are troublesome to others, but always more troublesome to them- selves. And there are that keep them- selves in peace, and study to bring others unto peace. Nevertheless, our whole peace in this miserable life consisteth rather in humble sufferance, than in not feeling adversities. Whoso knoweth best how to suffer, will keep the greatest peace. That man is con- queror of himself, and lord of the world, the friend of Christ, and heir of heaven. 88 OF A PtJRE MIND, AND SI:MP1.E liSlTE:NTlON CHAPTER IV. OF A PURE MIND. AND SIMPLE INTENTION Y two wings, a man is lifted up from things earthly, namely, by Simplicity and Purity. Simplic- ity ought to be in our intention ; Purity in our affection. Simplicity tend- eth toward God ; Purity apprehendeth and tasteth Him. 2. No good action will hinder thee, if thou be inwardly free from inordinate af- fection. If thou intend and seek nothing else but the will of God and the good of thy neighbour, thou shalt thoroughly enjoy inward liberty. If thy heart were right, then every crea- ture would be unto thee a looking-glass of life, and a book of holy doctrine. There is no creature so small and mean, that it doth not set forth the goodness of God^ If thou wert inwardly good and pure-, then wouldest thou be able to see and under- stand all things well without hindrance. A pure heart penetrateth heaven and hell. Such as every one is invs'ardly, so he judgeth outwardly. If there is joy in the world, surely a man of pure heart possess- eth it. And' if there be anywhere tribula- tion and affliction, an evil conscience best knoweth it. » Rom. L 20. « Prov. iii. 3, 4; Psalm cxix. IDC. So "" OF THE CONSIDERATION OE ONE'S SELE As iron put into the fire loseth its rust, and becometh altogether white and glow- ing, so he that wholly turneth himself unto God, putteth off all slothfulness, and is transformed into a new man. When a man beginneth to grow lukewarm, then he is afraid of a small labour, and willingly receiveth outward comfort. But when he once beginneth to overcome himself per- fectly, and to walk manfully in the way of God; then he esteemeth less those things, which before he felt grievous unto him. CHAPTER V. OF THE CONSIDERATION OF ONE'S SELF w E cannot trust over much to our- selves^, because grace oftentimes is wanting to us, and understand- ing also. Little light is there in us, and this we quickly lose by our negligence. Often- times too we perceive not our inward blindness how great it is. Oftentimes we do evil, and excuse it worse-. We are sometimes moved with passion, and we think it zeal. We reprehend small things in others, and pass over our own greater matters^. Quickly enough we feel and weigh what we suffer at the hands of oth- ers; but we mind not how much others » Jer. xvii. 5. * Psalm cxli. 4. « S. Matt. viL 5. 00 OF TPIi: CONSIDI:rATION OF ONE'S SELF suffer from us. He that well and rightly consldereth his own works, will find little cause to judge hardly of another. 2. The inward Christian preferreth the care of himself before all other cares^. And he that diligently attendeth unto him- self, easily keepeth silence concerning oth' ers. Thou wilt never be thus inwardly devout, unless thou be silent concerning! other men's matters, and look especially to thyself. If thou attend wholly unta thyself and God, thou wilt be but little moved with whatsoever thou seest abroad-. Where art thou, when thou art not with thyself? And when thou hast run over all, what hast thou then profited, if thou hast neglected thyself? If thou desirest peace of mind and true unity of purpose, thou must still put all things behind thee, and look only upon thyself. Thou shalt then make great progress, if thou keep thyself at leisure from all temporal care. Thou shalt greatly fall back, if thou es- teem anything temporal. 3. Let nothing be great unto thee, noth- ing high, nothing pleasing, nothing accept- able, except it be simply God, or cometh of God. Esteem all comfort vain^, w^hich cometh to thee from any creature. A soul that loveth God, despiseth all things that are inferior unto God. God alone is ever- » S. Matt. xvi. 26. » 1 Cor. iv. 3; Gal. I. 10. 8 Eccles h 12. ' OF THE JOY OP A GOOD CONSCIENCE lasting, and of infinite greatness, filling all things ; the soul's solace, and the true joy of the heart. CHAPTER VI. OF THE JOY OF A GOOD CONSCIENCE THE glory of a good man, is the tes* timony of a good conscience'^. Have a good conscience, and thou shalt ever have joy. A good conscience is able to bear very much, and is very joyful in adversities. An evil con- science is always fearful and unquiet-. Sweetly shalt thou rest if thy heart do not blame thee. Never rejoice, but when thou hast done well. Sinners have never true joy, nor feel inward peace ; because there is no peace to the wicked, saith the Lord^. And if they should say. We are in peace, no evil shall fall upon iis^, and who shall dare to hurt usf believe them not ; for upon a sudden will arise the wrath of God, and their deeds shall be brought to nought, and their thoughts shall perish. To glory in tribulation, is no hard thing for him that loveth ; for so to glory is to p-lory in the Cross of the Lord^. Brief is the glory which is given and received from » 1 Cor. i. 31. 2 Wisd. xvM. 11. » Isaiah xlviii. 22. * Micali iii. 11; S. Luke xii. 19. •Rom. viii. (perhaps v. 3); Gal. vi. 14. OF THE JOY OF A GOOD CONSCIENCE; men*. The world's glory is ever accom panied by sorrow. 2. The glory of the good is in their con- sciences, and not in the tongues of men. The gladness of the just is of God-, and in God; and their joy is of the Truth. He that desireth true and everlasting glory, careth not for that which is temporal. And he that seeketh temporal glory, or despis- eth it not from his soul, sheweth himself to love little the glory of heaven. Great tranquillity of heart hath he that careth neither for the praises, nor the fault-finding of men. He will easily be content and pacified, whose conscience is pure. Thou art not the more holy, if thou art praised ; nor the more worthless, if thou art found fault with. What thou art, that thou art ; neither by words canst thou be made greater than what thou art in the sight of God. If thou consider what thou art within thee, thou wilt not care what men talk of thee. Man looketh on the countenance, but God on the heart^. Man considereth the deeds, but God weigheth the intentions. To be always doing well, and to esteem little of one's self, is the sign of an humble soul. To refuse to be comforted by any creature, is a sign of great purity, and in- » S. Jolin V. 44. 2 2 Cor. iii. 5. « 1 Sam. xvi. 7. OF THK I.OVE OF JESUS ABOVE ALL THIKGS ward confidence. He that seeketh no wit- ness for himself from without, doth shew that he hath wholly committed himself unto God. For not he that commendeth himself, the same is approved (saith blessed Paul), hut whom God commend- eth^. To walk inwardly with God, and not to be kept abroad by any affection, is the state of an inwardly Christian man, CHAPTER VII. OF THE LOVE OF JESUS ABOVE ALL THINGS BiIvESSED is he that understandeth^ what it is to love Jesus, and to despise himself for Jesus' sake. Thou oughtest to leave thy be- loved, for thy Beloved^; for that Jesus will be loved alone above all things. The love of things created is deceitful and in- constant; the love of Jesus is faithful and persevering. He that cleaveth unto a crea- ture, shall fall with that which is subject to fall; he that embraceth Jesus shall be made strong for ever. 2. Love Him, and keep Him for thy friend, who, when all go away, will not forsake thee, nor suffer thee to perish in the end. Some time or other thou must be separated from all, whether thou wilt or no. Keep close to Jesus both in life and > 2 Cor. X. 18. 2 Psalm cxix. 1, 2. • Deut. vi. 5; S. Matt. xxii. 37; Cant. iL 16* Of OFTKE tCVK OF JESUS ABOVE AEE THINGS in death, and commit thyself unto His faithfulness, who, when all fail, can alone help thee. Thy Beloved is of that nature, that He will admit of no rival; but will have thy heart alone, and sit on His throne as King If thou couldest empty thyself perfectly from all creatures, Jesus would willingly dwell with thee. 3. Whatsoever thou reposest in men, out of Jesus, thou shalt find almost wholly lost. Trust not nor lean upon a reed shaken by the wind^; for that all Hesh is grass, and all the glory thereof shall wither azvay as the Hozver of grass". Quickly shalt thou be deceived, if thou only look to the outward appearance of men. For if in others thou seekest thy comfort and profit, thou shalt too often feel loss. If thou seekest in all things Jesus, thou shalt surely find Jesus. But if thou seekest thyself, thou shalt also find thyself, but to thine own destruction. For man is more hurtful to himself if he seek not Jesus, than the whole world and al] his adversaries. » S. Matt. si. 7. • Isaiah xl. 6. 5? OF FAMILIAR CONVERSK WITH JESUS CHAPTER VIU. OF FAMIUAR CONVERSE WITH JESUS W"~1HEN Jesus is present, all is good and nothing seems difficult; but when Jesus is absent, all is hard. When Jesus speaketh not in- wardly to us, all other comfort is nothing worth; but if Jesus speak but one word, we feel great comfort. Did not Mary Magdalene rise immediately from the place where she wept, when Martha said to her, The Master is come and calleth for thee'^ ? Happy hour! when Jesus calleth from tears to spiritual joy. How dry and hard art thou without Je- sus ! How foolish and vain, if thou desire any thing out of Jesus! Is not this 3 greater loss, than if thou shouldest lose the whole world-? What can the world profit thee without Jesus ? To be without Jesus, is a grievous hell ; and to be with Jesus, a sweet paradise. If Jesus be with thee^, no enemy shall be able to hurt thee. He that findeth Jesus, findeth a good treasure*, yea, a Good above ail good. And he that loseth Jesus loseth much in- deed, yea, more than the whole world! Most poor is he who liveth without Jesus* ; and he most rich who is well with Jesus. 2. It is great skill to know how to hold *S. John xt. 28. = S. Matt. xvl. 26. a Rom. viU. QQ * b- Matt. xili. 44. «• io. Luke xli. 21. 96 OF FAMILIAR CONVKRSE wr?*I JESUS converse with Jesus ; and to know how to keep Jesus, great wisdom. Be thou hum- ble and peaceable, and Jesus will be with thee\ Be devout and quiet, and Jesus will stay with thee. Thou mayest soon drive away Jesus, and lose His favour, if thou wilt turn aside to outward things. And if thou shouldest drive Him from thee, and lose Him, unto whom wilt thou flee, and whom wilt thou then seek for thy friend? Without a friend thou canst not live well ; and if Jesus be not above all a friend to thee, thou shalt be indeed sad and desolate= Thou actest therefore like an idiot, if thou trust or rejoice in any other^. It is pref- erable to have all the world against us, rather than to have Jesus offended with us. Amongst all therefore that be deai unto us, let Jesus alone be specially be- loved. 3. Love all for Jesus, but Jesus for Him- self. Jesus Christ alone is singularly to be beloved : who alone is found good and faithful above all friends. For Him, and in Him, let both friends and foes be dear imto thee : and all these are to be prayed for, that He would make them all to know and love Him^. Never desire to be singularly commend- ed or beloved, for that appertaineth onU » Prov. lii. 17. « Gal. vi. 14. • S. Matt. V. 44.; S. Luke vi. 27, 28. OP l«AMIUAR CONVERSE WITH JESUS ante God, who hath none like unto Him- seii Neither do thou desire that the heart of any should be set on thee, nor do thou set thy heart on the iove of anv ; but let )esus be in thee, and in every good man Be pure and free within, and nut en- tangled with any creature. Thou ought- est to be unclothed and ever to carrv thy heart pure towards God, if thou wouldest be free from the world and see hozi sweet the Lord is^. And truly, unless thou be prevented and drawn by His grace, thou shalt never attain to that happiness, to empty thvself of all. and take leave of ill, that thou alone mayest with Him alont be made one. For when the grace of God Cometh unto a man, then he is made able for all thino^s. And when it smooth away, then shall he be poor and weak, and, as it were, left only to stripes. In this case he ought not to be cast down, nor to despair ; but at God's will to stand with even mind, and whatever come upon him to endure it for the o'lorv of Jesus Christ; for after winter followeth summer, after ni2:ht the day returneth, and after a temi^est a gieat caim^. * Psalm xxxiv ft. •' 8. Matt. viiL 20. w» O? THE WANT O? ALL COMFORT CHAPTER IX. 09> was. WANT OF ALL COMFOTT T is no hard mattei to iespis# human comfort, when we have divme It IS a great thing, yea, very great, to be able to want both human and divine comfort^ ; and, for God's honour, to be wilhng cheerfully to endure the neart's banishment , and to setk oneself in nothing, nor to regard one's own merit. What great matter is it, if at the coming of grace thou be cheerful and devout? this houi IS wished for of all men. Sweetly ^nough he rideth whom the grace of God carrieth. And what marvel if he feel not his burden, who is borne up by the Al- mighty, and led by the Sovereign Guide ? We are always willing to have some- thing for our comfort: and with difficulty a man doth strip himself of self. The holy martyr Laurence^, with hia priest, overcam.e the world, because what- soever seemed delightsome in the world he despised ; and for the love of Christ he pa- tiently suflfered the chief priest Sixtus, whom he most dearly loved, to be even taken away from him. By the love cf the Creator, therefore, he overcame the love of man ; and he rather chose what pleased > PhiL ». 12. » Lives of the Saints, Aug. Jx OF the: want of ali. comfort God, than human comfort. So also do thou learn to leave even a near and dear friend, for the love of God. Nor do thou take it hard, when thou art deserted by a friend, as knowing that we all at last must be separated one from another. A man must strive much and long with- in himself, before he can learn fully to master himself, and to draw his whole af- fection unto God. When a man standeth on himself, he easily slideth unto human comforts. But a true lover of Christ, and a diligent follower of virtues doth not fall back on comforts, nor seek such sensible sweetnesses ; but rather seeketh hard exer- cises, and to bear severe labours for Christ. 2. When therefore spiritual comfort is given thee from God, receive it with thanksgiving ; but understand that is is the gift of God, not thy deserving. Be not puffed up, be not too joyful nor vainly presumptuous ; but rather be the more humble for that gift, more wary too and fearful in all thine actions ; for that hour will pass away, and temptation will follow. When consolation is taken from thee, do not immediately despair ; but with humility and patience wait for the heavenly visita- tion ; for God is able to give thee back again more ample consolation. This is nothing new nor strange unto them that have experience in the way of lOO OF THE WANT OF ALL COMFORT God ; for the great Saints and ancient Prophets had oftentimes experience of such kind of vicissitudes. For which cause, one, while grace was present with him, said, / said in my prosperity, I shall never he moved^. But when this grace was absent, what he found in himself he goeth on to speak of, saying. Thou didst turn Thy face from me, and I was trou- bled. Yet in the midst of all this he doth not by any means despair, but more ear- nestly beseecheth the Lord, and saith. Unto Thee, O Lord, zvill I cry, and unto my God will I complain. At length he receiveth the fruit of his prayer, and testi- fieth that he was heard, saying. The Lord hath heard me, and taken pity on me; the Lord is become my helper. But wherein? Thou hast turned, saith he, my sorrow into joy, and Thou hast compassed me about with gladness. If great Saints were so dealt with, we that are weak and poor ought not to despair, if we be sometimes fervent and sometimes cold ; for the Spirit cometh and goeth, according to the good pleasure of His own will". For which cause blessed Job saith, Thou visitest him early in the morning, and dost try him every month^. 3. Whereupon then can I hope, or wherein ought I to trust, save in the great mercy of God alone, and in the hope alone of heavenly grace? For whether I have * Psalm XXX. 6-11. = S. John iii. 8. ^job vii. 18. lOI OF the: want of all comfort with me good men, or religious brethren and faithful friends ; whether holy books or fair treatises, or sweet chanting and hymns, all these help but little, and have but little savour, when I am forsaken of grace, and left in mine own poverty. At such time there is no better remedy than patience, and the denying of myself ac- cording to the will of God\ I never found any so religious and de- vout, that he had not sometimes a with- drawing of grace, or felt not some de- crease of zeal. There was never Saint so high caught up- and illuminated, who first or last was not tempted. For he is not worthy of the high contemplation of God, who hath not been exercised with some tribulation for God's sake. Temptation going before is wont to be a sign of en- suing comfort. For unto those that are proved by temptations, heavenly comfort is promised. He that shall overcome, saith He, / ivill give him to eat of the Tree of life^. But divine consolation is given, that a man may be bolder to bear adversities. There followeth also temptation, lest he should wax proud of any good. The devil sleepeth not*, neither is the flesh as yet dead ; therefore cease not to prepare thy- self to the battle ; for on thy right hand and on thy left are enemies who never rest. » S. Luke ix. 23. = 2 Cor, xii. 2. » Rev. ii. 7. * 1 Pet. v. 8. 102 0:F GRATITUDE ?0R THE GRACE OE GOD CHAPTER X. OF GRATITUDE FOR THE GRACE OF GOD w HY seekest thou rest, since thou art born to labour^ Dispose thyself to patience rather than to comfort, and to the bearing of the Cross, rather than to gladness-. What secular person is there that would not willingly receive comfort and spiritual joy, if he could always have it? For spir- itual comforts exceed all the delights of the world and pleasures of the flesh. For all worldly delights are either vain or un- clean ; but spiritual delights are only pleas- ant and honest, sprung from virtues, and infused by God into pure minds. But these divine comforts can no man always enjoy according to his desire; for the time of temptation ceaseth not. But false freedom of mind and great confidence of ourselves is very contrary to the heavenly visitation. God doth well for us in giving the grace of comfort; but man doth evil in not re- turning all again unto God with thanks-' giving. And therefore the gifts of grace cannot flow in us, because we are unthank- ful to the Giver, and return them not wholly to the Head-fountain^. For grace 1 Job. V. 7. 2 S. Luke xiv. 27. ^ Ecclus. i. 5. 103 O? GRATITUDE ?0R THE GRACE OF GOt ever attendeth him that duly giveth thanks ; and from the proud shall be taken that which is wont to be given to the humble. I desire not that consolation which tak- eth from me contrition ; nor do I aim at that contemplation which leadeth to haugh- tiness of mind. For not all that is high, is holy ; nor all that is sweet, good ; nor every desire, pure ; nor is every thing that is dear unto us, pleasing to God. Will- ingly do I accept of that grace, whereby I may ever be found more humble, and more full of fear, and may become more ready to renounce myself. 2. He that is taught by the gift of grace, and schooled by the rod of its withdrawing, will not dare to attribute any good to him- self, but will rather acknowledge himiself poor and naked. Give unto God that which is God's\ and ascribe unto thyself that which is thine own ; that is, give thanks to God for His grace ; and feel that to thyself alone the fault, and the fit pun- ishment of the fault, are due. Set thyself always in the lowest place-, and the highest shall be given thee ; for Lhe highest cannot stand without the low- est. The chiefest Saints before God, are the least before themselves ; and the more glorious they are, so much within them- 1 S. Matt. xxii. 21. » g. Luke xiv. la 104 OF GRATITUDE FOR THE GRACE OE GOD selves the humbler. Those that are full of truth and heavenly glory, are not greedy of vain-glory. Those that are firmly set- tled and grounded in God, can no wise be puffed tip. And they that ascribe all unto God, what good soever they have received, seek not glory one of another, but wish for that glory which is from God alone ; and desire above all things that God may be praised in them, and in all His Saints ; and after this very thing they are ever striving. Be therefore thankful for the least gift, so shalt thou be meet to receive greater. Let the least be unto thee even as the greatest, yea the most contemptible gift as of especial value. If thou consider the worth of the Giver, no gift will seem little, or of too mean esteem. For that cannot be little which is given by the Most High God. Yea, if He should give punishment and stripes, it ought to be matter of thank- fulness ; because He doth it always for our welfare, whatsoever He permitteth to hap- pen unto us. He that desireth to keep the grace of God, let him be thankful for grace given, and patient for the taking away thereof: let him pray that it may return ; let him b* cautious and humble, lest he lose it. io$ THAT THE LOVKRS OF THE CROSS ARE EEW CHAPTER XI. HOW FEW ARE THE LOVERS OF THE CROSS OF JESUS ESUS hath now many lovers of His heavenly kingdom, but few bearers of His Cross. Many He hath that are desirous of consola- tion, but few of tribulation. Many He findeth that share His table, but few His fasting. All desire to rejoice with Him, few are willing to endure any thing for Him. Many follow Jesus unto the break- ing of bread ; but few to the drinking of the Cup of His Passion\ Many rever- ence His miracles, few follow the shame of His Cross. Many love Jesus so long as no adversities befall them. Many praise and bless Him, so long as they receive any consolations from Him. But if Jesus hide Himself, and leave them but a little while, they fall either into complaining, or into too much dejection of mind. But they who love Jesus for the sake of Jesus, and not for some special comfort of their own, bless Him in all tribulation and anguish of heart, as well as in the highest comfort. Yea, although He should never be willing to give them comfort, Himself notwithstanding they would ever praise, and wish to be always giving thanks. O » S. Luke ix. 14; xxii. 41, 42. 206 THAT THE LOVERS OF THE CROSS ARE FEW ' how powerful is the pure love of Jesus, which is mixed w'ith no self-interest, or self-love ! Are not all those to be called hirelings, who are ever seeking consolations ? Do they not shew themselves to be rather lov- ers of themselves than of Christ, w^ho are ahvays thinking of their ow^n advantage and profit^ ? 2. Where shall one be found who is will- ing to serve God for nought- ? Rarely is any one found so spiritual as to be stript of all things. For who shall find a man that is indeed poor in spirit, and stript of every created thing? From afar, yea, above rtihies is his price^. If a man should give all his substance, yet is it nothing*. And if he should prac- tise great penance, still it is little. And if he should attain to all knowdedge, still he is afar off. And if he should have great virtue, and very fervent devotion, yet there is much w^anting to him ; especially, one thing, which is for him most chiefly nec- tessary. What is that? That, forsaking all, he forsake himself, and go forth whol- ly from himself", and retain nothing: of self-love. And when he hath done all that he knoweth ought to be done, let him think that he hath done nothing. Let him not weigh that much, w^hich might be much 1 Phil. ii. 21. 2 .Job i. 9. » Piov. xxxi. 10. '- Cant. viii. 7. « S. Matt. xri. 24. 107 OF THE HIGH WAY OF THE HOLY CROSS esteemed ; but let him pronounce himself to be in truth an unprofitable servant, as tlie Truth saith, When you shall have done all things that are commanded you, say, we are unprofitahle servants'^. Then may he be truly poor and naked in spirit, and say with the Prophet / am alone and poor^. Yet no man richer than he, no man more powerful, no man more free : for he is able to leave himself and all things, and to set himself in the lowest place. CHAPTER XII. OF THE KING'S HIGH WAY OF THE HOLY CROSS UNTO many this seemeth an hard saying, Deny thyself, take up thy cross, and follozv Jesus^. But much harder will it be to hear that last word, Depart from Me, ye cursed, into everlasting fLre"^. For they who now willingly hear and follow the word of the Cross, shall not then fear^ to hear the sen- tence of everlasting damnation. This sign of the Cross shall be in the heaven, when the Lord shall come to judgment^. Then all the servants of the Cross, who in their life-time conformed themselves unto Christ crucified, shall draw near unto Christ the »S. Lukexvii. 10. ^Psalmxxv. 16. ^S. Matt, xvi.24. * S. Matt. XXV. 41. ^ Psalm cxii. 7. « S. Matt. xxiv. 30. I08 OF THE HIGH WAY OF THE HOLY CROSS Judge with great confidence. Why there- fore fearest thou to take up the Cross which leadeth thee to a kingdom ? In the Cross is salvation, in the Cross is Hfe, in the Cross is protection against our enemies, in the Cross is infusion of heavenly sweetness, in the Cross is strength of mind, in the Cross joy of spirit, in the Cross the height of virtue, in the Cross the perfection of holiness. There is no salvation of the soul, nor hope of everlasting life, but in the Cross. Take up therefore thy Cross and follow Jesus^, and thou shalt go into life everlasting. He went before, bearing His Cross-, and died for thee on the Cross ; that thou also mayest bear thy Cross and desire to die on the Cross. For if thou be dead with Him, thou shalt also in like manner live with Him^. And if thou share His punish- ment, thou shalt also share His glory^. Behold ! in the Cross all doth consist, and in our dying thereon all lieth ; for there is no other way unto life, and unto true inward peace, but the way of the holy Cross, and of daily mortification. Walk where thou wilt, seek whatsoever thou wilt, thou shalt not find a higher way above, nor a safer way below, than the way of the holy Cross. » S. Luke xiv. 27. " S. John xix. 17. 8 Gal. ii. 20; Rom. vi. 8. *2 Cor. i. 5. OF THE HIGH WAY Op' THE HOLY CROSS Dispose and order all things according to thy will and judgment, and thou shalt not find but that thou must always suffer somewhat, either willingly or against thy will, and so thou shalt ever find the Cross. For either thou shalt feel pain in thy body, or in thy soul thou shalt suffer tribulation of spirit. Sometimes thou shalt be for- saken of God, sometimes thou shalt be troubled by thy neighbour; and, what is more, oftentimes thou shalt be wearisome to thine own self. Neither canst thou be delivered or eased by any remedy or com- fort; but so long as it pleaseth God thou oughtest to bear it. For God will have thee learn to suffer tribulation without comfort; and that thou subject thyself wholly to Him, and by tribulation become more humble. No man so feeleth from his heart the passion of Christ, as he to whom it hath befallen to suffer the like. The Cross therefore is always ready, and everywhere waiteth for thee. Thou canst not escape it whithersoever thou runnest ; for wheresoever thou goest thou ^arriest thyself with thee, and ever shalt find thyself. Turn thee above, turn thee below, turn thee without, turn thee with- in, and in all these places thou shalt find the Cross ; and everywhere of necessity thou must hold fast patience, if thou wilt have inward peace, and win an everlasting crown. no OF THE HIGH WAY OF THE HOEY CROSS 2. If thou bear the Cross cheerfully, :.t will bear thee, and lead thee to the desired end. to wit, where there shall be an end of suffering; though here this shall not be. If thou bear it unwillingly, thou makest for thyself a load, and burdenest thyself the more, and yet notwithstanding thou must bear it. If thou cast away one cross, without doubt thou shalt find another, and perhaps a heavier one. Thinkest thou to escape that which no mortal man could ever avoid? Which of the Saints in the world was without cross and tribulation? For not even our Lord Jesus Christ was ever one hour without the anguish of His Passion, so long as He lived. Christ, saith He, must needs suffer, and rise again from the dead, and so enter into His glory^. And how dost thou seek any other way than this royal way, which is the way of the holy Cross? The whole life of Christ was a Cross and Martyrdom ; and dost thou seek rest and joy for thyself? Thou art deceived, thou art deceived, if thou seek any other thing than to suffer tribulations : for the whole of this mortal life is full of miseries-, and signed on every side with crosses. And the higher a person hath advanced in the Spirit, so much the heavier crosses he oftentimes findeth ; because the grief of his banishment increaseth with his love. » S. Luke xxiv. 26. ' Job rU i- 0?r THE HIGH WAY OF* THE HfeLY CROSS 3. Nevertheless, this man, though so many ways afflicted, is not without re- freshing comfort, for that he perceiveth very much fruit to grow unto him by the enduring of his own cross. For whilst he willingly putteth himself under it, all the burden of tribulation is turned into the confidence of Divine comfort. And the more the flesh is wasted in affliction, so much the more is the spirit made strong by inward grace^. And sometimes he is so strengthened by the desire of tribula- tion and adversity, for the love of con- formity to the Cross of Christ, that he would not wish to be without pain and tribulation- ; because he believeth that he shall be unto God so much the more ac- ceptable, the more and the heavier things he can suffer for him. This is not the power of man, but it is the grace of Christ, which can and doth so much in frail flesh ; so that what nat- urally it always abhorreth and fleeth from, this bv fervour of spirit it doth encounter and love. It is not according unto man to bear the Cross, to love the Cross, to mor- tify the body, and bring it into subjection, to flee honours, willingly to suffer re- proaches, to despise himself and wish to be despised, to endure all adversities and losses, and to desire no prosperity in this 1 2 Cor. Iv. 16. 2 2 Cor. iv. 16; xi. 23-30. 11:2 O^ THK HIGH WAY OF THE) HOLY CROSS world. If thou look to thyself, nothin^^ of this kind shalt thou be able of thyself to accomplish\ But if thou trust in the Lord, fortitude shall be given thee from heaven, and the world and the flesh shall be made subject to thy sway. Neither yet shalt thou fear thy enemy the devil, if thou be armed with faith, and signed with the Cross of Christ. Set thyself therefore, like a good and faithful servant of Christ, to bear man- fully the Cross of thy Lord, who out of love for thee was crucified. Prepare thy- self to bear many adversities and divers troubles in this miserable life; for so it will be with thee, wheresoever thou art, and so surely thou shalt find it, whereso- ever thou hide thyself. So it must be;. nor is there any remedy or means to es- cape from tribulation and pain of evils, but only to endure thyself. Drink of the Lord's cup^ with all thine heart, if thou desire to be His friend, and to have part with him. As for comforts, leave them to God ; let him do therein as shall best please Him. But do thou set thyself to suffer trib- nlations, and account them the greatest comforts ; for the sufferings of this present time, although thou alone couldest suffer them all, are not zvorthy to he compared zuith the future glory which is to be won^. 12 Cor. in. 5. 2 S. Matt. xx. 23; S. John xviii. 11» ^Uom. viii. 18;cp. S. Bernard, Ana. B. V. M. Serm. u 113 OF THE HIGH WAY OF THE) HOLY CROSS 4. When thou shalt come to this estate, that tribulation^ shall seem sweet, and thou shalt relish it for Christ's sake; then think it to be well with thee, for thou hast found Paradise upon earth. As long- as it is grievous to thee to suffer, and thou desirest to flee it, so long shalt thou be ill at ease, and the desire of escaping tribula- tion will follow thee everywhere. If thou dost set thyself to that thou oughtest, namely, to suffering, and to death, it will quickly be better with thee, and thou shalt find peace. Although thou shouldest have been caught up even unto the third heaven with PauP, thou art unto the third heaven with thou shalt suffer no adversity. / will shew him, saith Jesus, how great things he niusi suffer for My name^. To suffer, there- fore, remaineth for thee, if it please thee to love Jesus, and to serve Him perpet- ually. O that thou wert worthy to suffer something for the ame of Jesus* ! How great glory would remain for thee ; what joy would arise to all God's Saints ; how great edification also to thy neighbour! For all men recommend patience ; few, however, are they who are willing to suf- fer. With great reason oughtest thou cheerfully to suffer some little for Christ; 1 Rom. V. 3; Gal. vi. 14. ^2 Cor. xii. 4. 8 Acts ix. 16. * Acts V. 41. 114 ' OJ" THK HIGH WAY 01^ THE HOLY CROSS since man}^ suffer more grievous things ■for the world. 5. Know for certain, that thou oughtesi to lead a dying life\ And the more any man dieth to himself, so much the more doth he begin to live unto God. No man is fit to comprehend things heavenly, un- less he submit himself to the bearing of adversities for Christ's sake. Nothing is more acceptable to God, nothing more wholesome to thee in this world, than to suffer cheerfully for Christ. And if it were for thee to choose, thou oughtest rather to suffer adversities for Christ, than to be refreshed with many consolations ; because thou wouldest thus be more like unto Christ, and more conformable to all the Saints. For our worthiness, and the progress of our spiritual estate, standeth not in many sweetnesses and comforts ; but rather In thoroughly enduring great afflictions and tribulations. Indeed, if there had been any better thing, and more profitable to a man's sal- vation, than suffering, surely Christ would have shewn It by word and example. For both the disciples that followed Him, and all who desire to follow Him, he plainly exhorteth to the bearing of the Cross, and saith, If any will come after Me, let him deny himself, and take up his Cross, and 1 Psalm xliv. 22. 115 ' OF the: high way of thk -holy cross follow Me'^. So that when we have read to the end and searched through all, let this be the final conclusion, That through many tribulations we must enter into the Kingdom of God^, 1 S. Luke ix. 23. » Acts xiv. 22. TIG ®tje imitation of OHinat THE THIRD BOOK (§f Sttt^rnal Qlnnsnlatuitt i i J (§t Slnt^rnal QInnB0lattnn CHAPTER L OF CHRIST'S SPEAKING INWARDLY TO THE FAITHFUL SOUL WILL hearken zvhat the Lord God speaketh in me^. Blessed is the soul which heareth the Lord speaking within her-, and from His mouth receiveth the word of consola- tion. Blessed are the ears that catch the pulses of the Divine whisper^, and give no heed to the whisperings of this world. Blessed indeed are those ears which listen not after the voice which is sounding with- out, but for the Truth teaching inwardly. Blessed are the eyes that are shut to out- ward things, but intent on things inward. Blessed are they that enter far into things within, and endeavour to prepare them- selves more and more, by daily exercises, for the receiving of heavenly secrets. Blessed are they who are glad to have 1 Psalm Ixxxv. 8. ^ j Sam. ii. ss. Matt. siii. 16, 17. 119 o? the: truth speaking inwardly time to spare for God, and who shake off all worldly hindrances. 2. Consider these things, O my sonl, and shut np the door of thy sensual desires, that thou mayest hear what the Lord thv God speaketh in thee^ Thus saith thy Beloved, I am thy salva- tion-, thy Peace, and thy Life : keep thy- self with Me, and thou shalt find peace. Let go all transitory things, and seek the things eternal. What are all transitory objects but seductive things? and what can all creatures avail thee, if thou be foi sakcn by the Creator ? Renounce therefore all things, and la- bour to please thy Creator, and to be faith- ful unto Him, that so thou mayest be able to attain unto true blessedness. CHAPTER II. THAT THE TRUTH SPEAKETH INWARDLY WITHOUT NOISE OF WORDS SPEAK, O Lord, for thy servant heareth^. I am Thy servant, grant me understanding, that I may know Thy testimonies'^. In- cline my heart to the zvords of Thy month: let Thy speech distil as the dew^. The children of Israel in times past said unto Moses, Speak thou unto vs^ ana » Psalm Ixxxv. 8. « Psalm xxxv. 3. » 1 Sam. U|- «^ * Fisulm cxix. 125. » Deut. xxxii. * 12Q ^T THE TRUTH SPEAKING INWARDLY we will hear: Let not the Lord speak unto us, lest haply we die^. Not so, Lord, not so, I beseech Thee: but rather with the prophet Samuel, I humbly and earnestly entreat, Speak, Lord, for Thy servant heareth, 2. Let not Moses speak unto me, nor any of the prophets, but rather do Thou speak, O Lord God, the Insplrer and En- lightener of all the prophets ; for Thou alone without them canst perfectly in- struct me, but they without Thee will profit nothing. They may indeed sound forth words, but they cannot give the Spirit. Beauti- ful is their speech, but if Thou be silent, they kindle not the heart. They give the letter, but Thou openest the sense ; thev bring forth mysteries, but Thou unlockes* the meaning of things that are sealed. They declare commandments, but Thou helpest us to fulfil them. They point out the way, but Thou givest strength to walk in it. They work only from without, but thou instructest and enlightenest hearts. They water outwardly, but Thou givest the increase^. They cry aloud in words, but Thou to the hearing impartest under«= standing. Let not Moses therefore speak unto me^ but Thou, O Lord my God, the Everlas^ >Exod. sx. 19. »1 Cor. Hi. 8. 121 HEARING GOD S WORDS WITH HUMILITY ing Truth ; lest haply I die, and prove un- fruitful, if I be only warned outwardly, and not set on fire within, lest it turn to my condemnation, — the word heard and not fulfilled, known and not loved, believed and not kept. Speak therefore, Lord, for Thy servant heareth ; for Thou hast the words of eternal life'^. Speak Thou unto me, to the comfort, however imperfect, of my soul, and to the amendment of my whole life, and to Thy praise and glory •Hnd honour everlasting. CHAPTER III. IMAT THE WORDS OF GOD ARE TO BE HEARD WITH HUMIUTY. AND THAT MANY WOGH THEM NOT MY son, hear My words, words of greatest sweetness, surpassing all the knowledge of the philoso- phers and wise men of this world. My words are Spirit and Life^, and not to be weighed by the understanding of man. They are not to be drawn forth for vain self-pleasing, but to be heard in silence, and to be received with all humility and great affection. And I said. Blessed is the man whom Thou shalt instruct, O Lord, and shall teach out of Thy law, that Thou mayess ^ t. John vi. 68. « S. John vl. 63. 123 ^ ' HEARING Guns \\'nRDS WITH HUMILITY give him rest from the evil days^, and that he be. not desolate upon earth. 2. I, saith the Lord, have taught the Prophets from the beginning-, and cease not, even to this day, to speak to all ; but many are deaf, and hardened to My voice. Most men do more willingly listen to the world than to God ; they sooner follow the desire of their own flesh, than God's good pleasure. The world promiseth things temporal and mean, and is served with great eager- ness : I promise things most high and eter- nal, and the hearts of mortals grow dull. Who is there that in all things serveth and obeyeth Me with so great care as the world and its lords are served withal? Be ashamed, Sidoii, saith the sea^. And if thou ask the cause, hear wherefore. For a small income, a long journey is run; for everlasting life, many scarce once lift a foot from the ground. A pitiful reward is sought after ; for a single piece of mon- ey sometimes there is shameful strife at law ; for a vain matter and a slight prom- ise men fear not to toil day and night. But, ah shame ! for a good that changeth not, for a reward that cannot be redkoned, for the highest honour, and glory without end, they grudge even the least fatigue. Be ashamed, therefore, thou slothful and > Psalm xciv. 12, 13. * Heb. i. 1. ' Isaiah xxiii. 4, 123 HEARING GOE^ WORDS WITH HUMII.ITY complaining- servant, that they are found more ready to destruction than thou to life. They rejoice more in vanity than thou dost in the truth. Sometimes, indeed, they are disappoint- ed of their hope; but My promise deceiv- eth none\ nor sendeth him away empty that trusteth in Me. What I have prom- ised, I will give; what I have said, I will fulfil; if only anyman remain faithful in My love even to the end. I am the Re- warder of all good men^, and the strong Approver of all who are devoted to me. Write thou My words in thy heart, and meditate diligently on them ; for in time of temptation they will be very needful. What thou understandest not when thou readest, thou shalt know in the day of visi- tation. In two several ways, I am wont to visit Mine elect, namely with tempta- tion and with consolation. And I daily read two lessons to them, one in reproving their vices, another in exhorting them to the increase of virtues. He that hath My words and despiseth them, hath One that shall judge him in the last day^. 3. A Prayer to implore the grace of Devotion. O Lord my God! Thou art all my « Rom. \. 16; S. Matt. xxiv. 35. « Rev. ii. 23; ,S. Matt.v. 6; xxv.'21. « S. John xii. 48. ,/ HEARING GOD'S WORDS WITH HUMILITY g-Qod things. And who am I, that I should "dare speak to Thee^? I am Thy poorest, meanest servant, and a vile worm, much ntiore poor and contemptible than I know or dare express. Yet do Thou remember me, O Lord, because I am nothing, I have nothing, and I can do nothing. Thou alone art Good, Just, and Holy; Thou canst do all things. Thou suppliest all things. Thou fillest all things, only the sinner Thou leavest emp- ty. Remember TJiy tender mercies-, and Jl my heart with Thy grace, Thou who wiliest not that Thy works should be void. How can I bear up myself in this miser- able life, unless Thou strengthen me with Th}' mercy and grace? Turn not Thy face away from me^ ; de- lay not Thy visitation ; withdraw not thy consolation, lest my soul become as a thirsty land unto Thee*. Teach me, O Lord, to do Thy wilP ; teach me to live worthily and humbly in Thy sight; for Thou art my Wisdom, Who dost truly know me, and didst know me before the world was made, and before I was born in the world. > Gen. xviii. 27; I Sam. xviii. 28, 23. * Psalm XXV. 6. * Psalm Ixix. 17. * Psalm cxliii. 6. • Psalm cxliil. 10» OF WALKING IN TRTTTH AND HUMILITY CHAPTER IV. THAT WE OUGHT TO LIVE IN TRUTH AND HUMiUTY BEFORE GOD Y son, walk thou before Me in truth, and in the simplicity of thine heart seek Me evermore^. He that walketh before Me in truth shall be defended from evil attacks, and the Truth shall set him^ free from seducers, and from the slanders of unjust men. // the Truth shall have made thee free, thou shall he free indeed^, and shalt not care for the vain words of men. O Lord, it is true. According as Thou sayest, so, I beseech thee, let it be with me ; let Thy Truth teach me, itself guard me, and preserve me to an end of safety. Let it set me free from all evil affection and inordinate love ; and I shall walk with Thee in great liberty of heart. 2. I will teach thee (saith the Truth) those things which are right and pleasing in My sight. Reflect on thy sins with great displeas-- ure and grief; and never esteem thyself tri be any thing, because of good works. In truth thou art a sinner ; thou art sub- ject to and entangled with many passions. Of thyself thou always tendest to nothing; » Gen. xvii. 1; Wisd. i. 1. "S. John viii. 32. » S. John vlil. 38. OF WALKING IN '.V.rXH AND HUMILITY ^ speedily art thou cast down, speedily over- come, speedily confused, speedily dis- solved. Thou hast nothing whereof thou canst glory^ but many things for which thou oughtest to account thyself vile; for thou art much weaker than thou art able to comprehend. Let nothing therefore seem much unto thee of all the things thou doest. Let nothing seem great, nothing precious and wonderful, nothing worthy of estimation, nothing high, nothing truly commendable and to be desired, but that alone which is eternal. Let the eternal Truth be above all things pleasing to thee. Let thy own extreme unworthiness be always displeas- ing to thee. Fear nothing so much, blame nothing, flee nothing, so much as thy vices and sins ; which ought to be more unpleas- ing to thee than any losses whatsoever ol things earthly. Some walk not smcerely in My slght^, but led by a certain curiosity and arro- gance wish to know ]\Iy secrets, and to understand the deep things of God, neg- lecting themselves and their own salvation. These oftentimes, when I resist them, for their pride and curiosity do fall into great temptations and sins. Fear the judgments of God ; dread the wrath of the x\lmighty. Do not, however, discuss the works of the * 1 Cor, IV. 7. » Ecclns iii, 21-23; 2 Cor. ii. 17. Vf9 OF THE EFI^ECT OF DIVINE LOVE Most High, but search diligently thine -own iniquities, in how great things thou hast offended, and how many good thinq^s thou hast neglected. Some carry their devotion only in books, ^ome in pictures, some in outward signs and figures. Some have Me often in their mouth; but little of me there is in their hearth Others there are who, being illuminated in their understandings, and purged in their affection, do always pant after things eternal, are unwilling to hear of earthly things, and do serve the necessities of na- ture with grief; and these perceive what the Spirit of Truth speaketh in them-^ for He teacheth them to despise earthly, and to love heavenly things; to neglect the world, and to desire Heaven all the day and night^. CHAPTER V. OF THE WONDERFUL EFFECT OF DIVINE LOVE BLESS rhee, O Heavenly Father, Father of my Lord Jesus Christ, for that Thou hast vouchsafed to remember me that am poor. O father of mercies and God of all com- fort*, thanks be unto Thee, who sometimes * Isaiah xxix. 13. * Psalm xxv. 5, »i»salm i, 2. * *i ^an. t. T», 128 OF THE EFFECT OF DIVINE I.OV:e With Thy comfort refreshest me, unwor- thy as I am of all comfort. I will always bless and glorify Thee, with Thy only- begotten Son, and the Holy Ghost, the Comforter, for ever and ever. Ah, Lord God, Thou Holy One who lovest me; when Thou comest into my heart, all that is within me shall rejoice. Thou art my Glory and the exultation of my heartj Thou art my Hope and Refuge in the day of my troiible^o But because I am as yet weak in love, and imperfect in virtue, I have need to be strengthened and comforted by Thee; visit me therefore often, and instruct me with all holy discipline. Set me free from evil passions, and heal my heart of all in- ordinate affections ; that being inwardly healed and thoroughly cleansed, I may be made ready to love, strong to suffer, steady to persevere. 2. Love is a great thing, yea, altogether a great good ; by itself it maketh light every thing that is heavy, and it beareth evenly all that is uneven. For it carrieth a burden which is no burden-, and maketh every thing that is bitter, sweet and taste- ful. The noble love of Jesus driveth a man to do great things, and stirreth him up to be always longing for what is more perfect. Love willeth to be on high, and • Pfsplm xxxii. 7; '.is. 16. ' S. Matt. xU 30. OF THE EFFECT OF DIVINE LOVl?' \^A to be kept back by any thing low anc mean. Love willeth to be free, and es- tranged from all worldly affection, that so its Inward sight may not be hindered ; that it may not be entangled by any temporal prosperity, or by any adversity subdued. Nothing is sweeter than love, nothing stronger, nothing higher, nothing wider, nothing more pleasant, nothing fuller nor better in Heaven and earth ; because Love is born of God\ and cannot rest but in God, above all created things. A lover flieth, runneth, and rejoiceth ; he is free, and is not holden. He giveth all for all, and hath all in all ; because he resteth in One Highest above all things, from whom all that is good floweth and proceedeth. He respecteth not the gifts, but t.irneth himself above all goods unto the Giver. Love oftentimes knoweth no measure, but is fervent beyond all measure. Love feeleth no burden, thinketh nothing of labours, attempteth what is above its strength, pleadeth no excuse of impossi- bility : for it thinketh all things possible for itself and all things lawful. It is therefore strong for all things, and it com- pleteth many things, and bringeth them to effect, where he who doth not love, fainteth and lieth down. Love is watch- ful, and sleeping slumbereth not^. Though ' a John iv. 7, ' Kom. viii. 19. O? THE E9f ECT OF DIVINE LOVE wearied, it is not tired ; though pressed, it is not straitened; though alarmed, it is not confounded ; but as a lively flame and burning torch, it forceth its way upwards, and securely passeth through all. If any man love, he knoweth what is the cry of this voice. For it is a loud cry in the ears of God, that ardent affection of the soul, when it saith, *My God, Object of my Love, Thou art all mine, and I am all Thine.' Enlarge thou me in Love, that with the inward palate of my heart I may learn to taste how sweet it is to love, and in Love to be dissolved and to bathe myself. Let me be holden by Love, mounting above myself, through excessive fervour and wonder. Let me sing the song of Love, let me follow Thee, my Beloved, on high ; let my soul spend itself in Thy praise, re- joicing through Love. Let me love Thee more than myself, nor love myself but for Thee; and in Thee all that truly love Thee, as the law of Love commandeth, shining out from Thvself. Love is swift, sincere, kindly-affec- tioned, pleasant and delightsome; brave, patient, faithful, prudent, long-suffering, manly, and never seeking itself.^. For where a person seeketh himself, there he falleth from Love^. • 1 Coi. xiil. 5. »1 Cor. 3c. 33; Phil. il. 2> I 3 ' OF THE PROVING OF A TRUE LOVER Love is circumspect, humble, and up- right ; not yielding to softness, or to light- ness, nor attending to vain things ; it is sober, chaste, firm, quiet, and guarded in all the senses. Love is subject and obedient to its su- periors, to itself mean and despised, unto God devout and thankful, trusting and hoping always in Him, even then when God is not sweet unto it: for without sor- row none liveth in love. He that is not prepared to suffer all things, and to stand to the will of his Beloved, is not worthy to be called a lover\ A lover ought to embrace willingly all that is hard and bit- ter, for the sake of his Beloved; nor for things that fall out against one to turn iway from Him. CHAPTER VI. OF THE PROVING OF A TRUE LOVER Y son, thou art not yet a valiant and wise lover. Wherefore, O Lord? Because for a slight opposi- tion thou failest from thy undertakings, and too eagerly seekest consolation. A valiant lover standeth firm in temptations, and giveth no credit to the crafty persua- sions of the Enemy. As I please him in 1 Rom. viii. 35. 132 1 OF THE PROVING OF A TRUE LOVER prosperity, so in adversity I displease him not^. A wise lover regardeth not so much the gift of Him who loveth, as the love of Him who giveth. He esteemeth affection rather than value, and setteth all gifts be- low the Beloved. A noble-minded lover resteth not in the gift, but in ^le above every gift. All is not therefore lost, if sometimes thou hast less feeling for ^Nle or Aly saints than thou wouldest. That good and sweet affection which thou sometimes feelest, is the effect of grace present, and a sort of foretaste of thy native land of heaven : but hereon thou must not lean too much, for it cometh and goeth. But to strive against evil motions of the mind which befall thee, and to reject- with scorn a suggestion of the devil, is a notable sign of virtue, and shall have great reward. Let not strange fancies therefore trou- ble thee, on whatsoever matter they may be, which are forced into thy mind. Brave- ly keep thy purpose, and an upright inten- tion towards God. Neither is it an illusion that sometimes thou art suddenly rapt into ecstacy, and presently returnest again unto the wonted follies of thy heart. For these thou dost rather unwillingly suffer, than commit: and so long as they displease » Phil iv. 11-13. = S, Matt. iv. 10. 133 OF THS PROVING OF A TRUE LOVER thee, and thou strivest against them, it is a matter of reward, and no loss. Know that the ancient Enemy doth strive by all means to hinder thy desire to good^ and to keep thee void of all religious exercises ; particularly from reverence to- wards the saints, from the devout remem- brance of My Passion, from the profitable calling to mind of sins, from the guard of thine own heart, and from the firm pur- pose of advancing in virtue. Many evil thoughts he forceth on thee, that so he may cause in thee a wearisomeness and horror, to call thee back from prayer and holy reading. Humble confession is dis- pleasing unto him; and if he could, he would cause thee to cease from Holy Communion. Believe him not, nor regard him, al- though he should often set for thee snares of deceit. Charge him with it when he suggesteth evil and unclean thoughts ; say unto him, *Away thou unclean Spirit^ ! blush, thou miserable wretch ! most un- clean art thou that bringest such things unto mine ears. Begone from me, thou wicked Seducer ! thou shalt have no part in me : but Jesus shall be with me as a strong Warrior, and thou shalt stand con- founded. I had rather die, and undergo any torment, than consent unto thee. Hold » S. Matt, iv, 10; xvi. 23. 134 O^ GRACK CONCE:ALliD BY HUMILITY thy peace and be dumb ; I will hear thee no more, though thou shouldest work me many troubles. The Lord is my Light and my Salvation, zvhoni shall I fear'^f The Lord is my Helper, and my Re- If zvhole armies should stand together against me, my heart shall not fear, deenier-.' 2. Fight like a good soldier' : and if thou sometimes fall through frailty, take again strength greater than the former, trusting in My more abundant Grace : and take great heed against vain pleasing of thyself, and pride. Through this are many led into error, and sometimes fall into blindness almost incurable. Let this fall of the proud, presuming foolishly of themselves, serve thee for a warning, and keep thee ever humble. CHAPTER VII. OF CONCEAUNG GRACE UNDER THE GUARD OF HUMIUTY Y son, it is more profitable for thee and more safe, to conceal the grace of devotion ; not to lift thy- self on high, nor to speak much thereof, or to dwell much thereon ; but rather to despise thy very self, and to fear this grace, as given to one unworthy of it. 1 Psalm xxvii. 1. 'Psalm xix. 15; xxvii. '6. "1 Tim. vi. 12. 135 OF GRACE CONCEALED BY HUMILITY This disposition must not be too ear- nestly cleaved unto, for it may be quickly ■changed to the contrary. Think when Ihou art in grace, how miserable and needy thou art wont to be without grace. Nor is it in this only that thy progress in spiritual life consisteth, when thou hast the grace of comfort; but rather when with humility, self-denial, and patience, thou endurest the withdrawing thereof; provided thou do not then become listless in the zeal of prayer, nor suffer the rest of thy accustomed duties to be at all neg- lected. But do thou cheerfully perform what lieth in thee, according to the best of thy power and understanding ; and do not, because of the dryness or anxiety of mind which thou feelest, wholly neglect thyself. For there are many who when things do not well succeed with them, presently be^ come impatient or slothful. For the way of man is not always in his power^, but it belongeth unto God to give, and to com- fort, when He will, and how much He will, and whom He will ; as it shall please Him, and no more. 2. Some unadvised persons, to gain the grace of devotion, have overthrown them- selves ; because they attempted more than they were able to perform, not weighing the measure of their own littleness, but » Jer. X. 23; Rom. ix. 16. J36 OF GRACE CONCEALDD BY HUMILITY rather following the desire of their heart,, than the judgment of their reason. And: because they presumed on greater matters- than was pleasing to God, they therefore quickly lost His grace. They who had set their nests^ in Heaven were made help- less and vile outcasts ; to the end that being humbled and made poor, they might learn not to fly with their own w4ngs, but: to trust under My feathers^. They that are yet but novices and inex- perienced in the way of the Lord, unless- they govern themselves by the counsel of discreet persons, may easily be deceived, and broken to pieces. And if they will rather follow their own feelings than trust- to others who are more experienced, their end will be dangerous, at least if they are- unwilling to be drawn back from their own fond conceit. It is seldom the case that they who are self-wise endure humbly to be governed by others. Better it is to- have a small portion of good sense with humility", and a slender understanding,, than great treasures of many sciences with vain self-pleasing. Better it is for thee to have little, than much of that which may make thee proud. 3. He acteth not very discreetly, whO' wholly giveth himself over to joy, forget- ting his former poverty, and that chasten- 1 Obadiah 5. ' Psalm xci. 4. ^ Psalm xvi. 2; xvii. 10. 137 o^ grace: concealed by humility ed fear of the Lord, which is afraid of losing the grace which hath been offered. Nor again is he very valiantly wise who in time of adversity or any heaviness, beareth himself with too much despondency, and reflecteth and thinketh of Me less con- fidingly than he ought. He who in time of peace is willing to be over secure^, shall be often found in time of war too much dejected and full of fears. If thou hadst the wit always to continue humble and moderate within thyself, and also well to restrain and govern thy spirit, thou would- est not so quickly fall into danger and offence. It is good counsel, that when a spirit of fervour is kindled within thee, thou shouldest consider how it will be, when that light shall leave thee. And when this doth happen, then remember that the light may return again ; which as a warning to thyself and for Mine own glory, I have withdrawn for a time^. Such a trial is oftentimes more profitable, than if thou shouldest always have things prosper ac- cording to thy will. For a man's deserts are not to be reckoned by this, whether he have many visions and consolations, or be skilled in the Scriptures, or be set in a higher station than others ; but whether he be grounded in true humility, and full of 1 1 Thess. V. 6. " j^ij j^n 138 OF LOW THOUGHTS OF OURSELVES divine charity ; if he be always purely and sincerely seeking God's honor; if he think nothing of and unfeignedly despise him- self^, and even reoice more to be despised and put low by others, than to be hon- oured by them. CHAPTER VIII. OF A MEAN CONCOT OF OURSELVES IN THE SIGHT OF GOD ^ WILL speak unto my Lord, though I am but dust and ashes^. If I esteem myself to be any thing more, behold, Thou stand- est against me, and my iniquities bear true witness, and I cannot contradict it. But if I abase myself, and reduce myself to nothing, and shrink from all self-esteem, and grind myself to (what I am) dust. Thy grace will be favourable to me, and Thy light near unto my heart; and all self-esteem, how little soever, shall be swallowed up in the valley of my nothing- ness, and perish for ever. There Thou shewest Thyself unto me, what I am, what I have been, and whither I am come ; for I am nothing, and I knew it not. If I be left to myself, behold! I am nothing, and altogether weakness ; but if Thou for an instant look upon me, I am 1 Psalm Ixxxiv. 10. - Gen. xviii. 27, OI' I Psalm iv. 8. » S. Matt. xvi. 26. » Psalm Ixxvii. 1, 2. 156 OF TRUE COMFORT which are heavenly and eternal. Let tem- poral things be used, but things eternal desired. Thou canst not be satisfied with any temporal good, because thou wast not cre- ated to enjoy these. Although thou shouldest possess all created good, yet couldest thou not be happy thereby nor blessed ; but in God, who created all things, consisteth thy whole blessedness and felic- ity^ ; not such as is seen and commended by the foolish lovers of the world, but such as the good and faithful servants of < Christ wait for, and of which the spiritual and pure in heart, whose conversation is in Heaven-, sometimes have a foretaste. Vain and brief is all human comfort. Blessed and true is the comfort which is received inwardly from the Truth. 2. A devout man beareth everywhere about with him his own Comforter Jc^us, and saith unto Him, 'Be Thou present with me, O Lord Jesu, in every time and place. Let this be my consolation, to be cheerfully willing to do without all human comfort. And if Thy consolation be want- ing, let Thy will, and just trial of me be unto me as the greatest comfort: for Thou wilt not always be an^ry, neither wilt Thou threaten for ever^.' » Wisd. ii. 23. 2 Phil. iil. 20. » Psalm ciii. 9. 357 O^ RESTING ALT. OUR CARE: ON GOL CHAPTER XVII. THAT ALL OUR ANXIETIES ARE TO BE PLACED ON GOD |Y son, suffer Me to do with thee what I please ; I know what is expedient for thee. Thou think- est as man ; thou judgest in many things as human feehngs persuade thee. O Lord, what Thou sayest is true. Greater is Thy anxiety for me^, than all the care that I can take for myself. For he standeth but very totteringly, who cast- fcth not all his anviety upon Thee-. O Lord, if only my will may remain right and firm towards Thee, do with me whatsoever it shall please Thee. For it cannot be any thing but good, whatsoever Thou shalt do with me. If Thou wiliest me to be in darkness, be Thou blessed ; and if Thou wiliest me to be in light, be Thou again blessed. If Thou vouchsafe to com- fort me, be Thou blessed; and if Thou wiliest me to be afflicted, be Thou ever equally blessed. 2. My son, such as this ought to be thy state, if thou desire to walk with Me, Thou oughtest to be as ready to suffer as to rejoice. Thou oughtest as cheerfully to be destitute and poor, as full and rich. Lord, cheerfully will I suffer for Thy 1 S. Matt. vi. 30; S. John vi. 20. « 1 Pet. v. 7. 158 PATIENCE AFTER CHRIST'S EXAMPLE sake^, whatever Thou shalt will to come upon me. From Thy hand I am willing to receive indifferently good and evil, sweet and bitter, joy and sorrow, and for all that befalleth me, to give Thee thanks. Keep me safe from all sin, and I shall fear neither death- nor hell. So as Thou cast me not from Thee for ever, nor blot me out of the book of life^, whatever trib- ulation may come upon me shall not hurt me. CHAPTER XVIII. THAT TEMPORAL MISERIES MUST BE BORNE PATIENTLY. AFTER THE EXAMPLE OF CHRIST MY son, I came down from Heaven*, for thy salvation ; I took upon Me thy miseries^, not necessity but charity drawing Me thereto ; that thou thyself mightest learn patience, and bear temporal miseries without grudg- ing. For from the hour of My birth^, even until ]\Iy death on the cross, I was not without suffering of grief. I suffered great want of things temporal ; I often heard many com.plaints against ^Me ; I en- dured calmly disgraces and revilings ; for benefits I received ingratitude ; for mira- cles, blasphemies ; for teaching, reproofs. ^ Job ii. 10. ^ Psalm xxiii. 4. 3 Rev. ii'. =1. * S. John iii. 1-3. « Isaiah liu. 4. ^ g Luke ii. 7. 150 patience: after Christ's example 2. O Lord, for that Thou wert patient in Thy life-time, herein especially fulfilling the commandment of Thy Father^ worthy it is that I, a most miserable sinner, ac- cording to Thy will should bear myself patiently, and for my welfare endure the burden of this corruptible life as long as Thou Thyself shalt will. For although this present life be burdensome to our feel- ings, yet notwithstanding it is now by Thy grace made very gainful ; and by Thy ex- ample and the footsteps of Thy Saints, more bright and bearable to the weak. It is, moreover, much more full of consola- tion than it was formerly in the old Law, when the gate of Heaven remained shut; and the way also to Heaven seemed darker, when so few took care to seek after the kingdom of Heaven^. Moreover also they who then were just and meet to be saved, could not enter into the heavenly kingdom, before Thy Passion, and the due satisfac- tion of Thy holy Death. O how great thanks am I bound to ren- der unto Thee, that Thou hast vouchsafed to shew unto Me and to all faithful peo- ple the good and the right way to Thine eternal kingdom ! For Thy life is our way, and by holy patience we walk towara Thee who art our Crown. If Thou hadsv not gone before us and taught us, whc » S. John V. 30. » S. Matt. vil. 14. OF TRUE PATIENCE) UNDER WRONGS would care to follow? Alas, how many would remain behind and afar off, if they did not gaze upon Thy glorious example ! Behold, even } et we are lukewarm, though we have heard of so many of Thy miracles and teachings ; what would become of us, if we had not so great light^ whereby to follow Thee ! CHAPTER XIX. CF THE ENDURANCE OF INJURIES, AND WHO IS APPROVED TO BE TRULY PATIENT THAT is it thou sayest, My son? Cease to complain, when thou considerest My Passion, and the sufferings of other holy ones. Thou hast not yet made resistance unto blood'. It is but little which thou sufiPer- est, in comparison of those who suffered things so many, who were so strongly tempted, so heavily afflicted, so many ways tried and exercised^. Thou oughtest therefore to call to mind the more heavy sufferings of others, that so thou mayest the easier bear thy own very small trou- bles. And if they seem unto thee not very small, then beware lest thy impatience be the cause thereof. However, whether thev b'e small or whether they be great, endeav- oijr patiently to undergo them all. Tb<4 1 S. John xii. 46. ' Heb. xil. 4. « Heb. xi. 87. i6r OF" true: patiknc^ unde:r wrongs better thou disposest thyself to suffer, so much the more wisely thou doest, and so much the greater reward shalt thou re- ceive; thou shalt also more easily endure, if both in mind and by habit thou art dili- gently prepared thereunto. Do not say, 'I cannot endure to suffer these things at the hands of this man, nor ought I to endure things of this sort; for he hath done me grievous harm, and reproacheth me with things which I never thought of ; but of another I will willingly suffer, and will look upon them as things which I ought to suffer.' Foolish is such a thought; it considereth not the virtue of patience, nor by whom it will be crowned ; but rather, weigheth the persons, and the injuries offered to itself. He is not truly patient, who willeth to suffer only so much as he think good, and from whom he please. But the truly patient man mind- eth not by whom he is exercised, whether by his superior, by one of his equals, or by an inferior; whether by a good and holy man, or by one that is perverse and unworthy. But indifferently from every creature, how much soever, or how often soever any thing adverse befall him, he taketh all thankfully as from the hand of God, and esteemeth it a great gain : foi with God it is impossible that any thing, l52 OF HUMAN INFIRMITY AND MISERY how small soever, if only it be suffered for God's sake, should pass without its reward. Be thou therefore prepared for the fight, if thou wilt have the victory. Without a combat thou canst not come to the crown of patience^ If thou wiliest not to suffer, thou refusest to be crowned. But if thou desirest to be crowned, strive manfully, endure patiently. Without labour there is no arriving at rest, nor without fighting can the victory be reached. 2. O Lord, let that become possible to me by grace, which by nature seemeth to me impossible. Thou knowest that I am able to suffer but little, and that I ami quickly cast down, when a slight adver- sity ariseth. For Thy Name's sake, let every exercise of tribulation be made lov- able and desirable to me ; for to suffer and to be disquieted for Thy sake is very wholesome for my soul. CHAPTER XX. OF THE ACKNOWLEDGING OF OUR OWN IN* HRMITY; AND OF THE MISERIES OF THIS UFE WILL confess against myself mine own unrighteousness^ ; I will con- fess my weakness unto Thee, O Lord. Oftentimes a small mat- ter it is that casteth down and maketh me »2 Tim. ii. 3-5. * Psalm xxxil. 5. 163 O^ HUMAN INFIRMITY AND MISERY sad. I resolve that I will act with cour- age, but when even a small temptation Cometh, I am at once in a great strait. It is sometimes a very trifle, whence a heavy temptation ariseth. And whilst I am thinking myself tolerably safe, and when I feel it not, I sometimes find myself almost entirely overcome by a slight breath. Behold therefore, O Lord, my low es- tate^, and my frailty which is every way known unto Thee. Have mercy on me, and deliver me out of the mire, that I stick not fast therein-, that I remain not utterly cast down for ever. This is that which oftentimes striketh me backwards, and confoundeth me in Thy sight, that I am so subject to fall, and weak in resist- ing my passions. And although I do not altogether consent, yet their continued as- saulting is troublesome and grievous unto me ; and it is exceeding weary to live thus daily in conflict. From hence my weak- ness becometh known unto me, in that hateful phantoms do always much more easily rush in than depart. Most mighty God of Israel, Thou zeal- ous Lover of faithful souls ! O that Thou wouldst consider the labour and sorrow of Thy servant, and stand by him in all things, to whatsoever he reacheth for- ward ! Strengthen me with heavenly cour- 1 Psalm XXV. 18. = Psalm Ixix. 14. 164 O^ HUMAN INFIRMITY AND MISE:rY age, lest the old man, the miserable flesl^ not as yet fully subject to the Spirit, pre*, vail and get the upper hand; against which, it will be needful for me to fight, so long as I breathe in this most miserable life. 2. Alas, what a kind of life is this, wheru tribulation and miseries are never want- ing; where all is full of snares and ene^ mies ! For when one tribulation or temp- tation retreateth, another cometh on ; yea, and while the first conflict yet lasteth on, many others come unexpected one after another. And how can a life be loved that hath so many embitterments, and is subject t(? so many calamities and miseries? How too can it be called life, that begetteth so many deaths and plagues ? And yet it is loved, and many seek to delight themselves therein. The world is oftentimes blamed for being deceitful and vain, and yet it is not easily abandoned, because the desires of the flesh bear so great a sway. But some things draw us to love the world, others to contemn it. The lust of the Hesh, the lust of the eyes, and the pride of life^, do draw us to the love of the world; but the pains and miseries that justly fol- low them bring forth a hatred of the world and a weariness thereof. But alas, vicious i 1 John ii. 16. 165 O^ :eNTlR^ REST IN GOD pleasure overcometh the mind that is ad- dicted to the world; and to be under thorns^ it esteemeth a delight, because it hath neither seen nor tasted the sweetness of God, and the inward pleasantness of virtue. But they who perfectly contemn the world, and study to live to God under holy discipline, these are not ignorant of the divine sweetness promised to those who truly renounce the world ; they also very clearly see how grievously the world erreth, and is in many ways deceived. CHAPTER XXI. THAT WE ARE TO REST IN GOD ABOVE ALL THINGS WHICH ARE GOOD, AND ABOVE ALL HIS OWN GIFTS BOVE all things, and in all things, O my soul, thou shalt rest in the Lord alway, for He Himself is the everlasting Rest of the Saints. Grant me, O most sweet and loving Je- sus, to rest in Thee above every creature^, above all health and beauty, above all glory and honour, above all power and dignity, above all knowledge and subtilty, above all riches and arts, above all joy and gladness, above all fame and praise, above all sweet- 1 Job XXX. 7. « Kom. viii. 19-22. l66 OF ENTIRE REST IN GOD ness and comfort, above all hope and prom- ise, above all desert and desire ; above all gifts and favours that Thou canst give and pour upon us, above all mirth and exulta- tion that the mind can receive and feel; finally, all the host of Heaven, above all finally, above Angels and Archangels, and above all the host of Heaven, above all things visible and invisible, and above all that is not Thee, my God. Because Thou, O Lord my God, art above all things the best; Thou alone art most high. Thou alone most powerful. Thou alone most sufficient and most full, Thou alone most sweet and most full of consolation ; Thou alone art most lovely and loving, Thou alone most noble and glorious above all things ; in Whom all good things together both perfectly are, and ever have been, and shall be. And therefore it is too sm.all, and unsatisfying, whatsoever Thou bestowest on me besides Thyself, or revealest unto me of Thyself, or promisest, whilst Thou art not seen, nor fully obtained. For surely my heart cannot truly rest, nor be entirely content- ed, unless it rest in Thee\ and surmount all gifts and every creature. O Thou most beloved Bridegroom of my soul, Jesu Christ, Thou most pure Lover, Thou Lord of all creation : who 1 S. Augustine, Confess, i. 1. 167 o^ entire: rest in god will give me the wings of true liberty, that I might flee away and rest in Thee^ ! O when shall it be fully granted me, to con- sider in quietness of mind and see how sweet Thou art, O Lord my God ! When shall I fully gather up myself into Thee, that by reason of my love to Thee I may not feel myself, but Thee alone, above all thought and measure, in a manner not all men know. But now I oftentimes groan, and bear my unhappiness with grief. Be- cause many evils occur in this vale of mis- eries, which do often trouble, sadden, and over-cloud me ; often hinder and distract me, allure and entangle me, so that I can have no free access unto Thee, nor enjoy the sweet welcomings which are ever ready with the blessed spirits. Let my sighs move Thee and my mani- fold desolation here on earth, O Jesu, Thou Brightness of the eternal glory^. Thou Comfort of the pilgrim soul. With Thee is my tongue without voice, and my very silence speaketh unto Thee. How long doth my Lord delay to come? Let Him come unto me His poor despised servant, and make me glad. Let Him put forth His hand, and deliver me in my mis- ery from all anguish. Come, O come ; for without Thee no day nor hour shall be glad ; for Thou art my gladness, and with- 1 Psalm Iv. 6. ' Heb. i. 3. i68 OF ENTIRE REST IN GOD out Thee my table is empty. In misery am I, and in a manner imprisoned and loaded with fetters, until Thou refresh me with the light of Thy presence, and grant me liberty, and shew a friendly counte- nance toward me. Let others seek what else they please instead of Thee ; but for me, nothing else meanwhile pleaseth nor shall please me, but Thou only, my God, my hope, my everlasting salvation. I will not hold my peace, nor cease to pray, until Thy grace return again, and Thou speak inwardly unto me. 2. Behold^ here I am. Behold, I come unto thee, because thou hast called upon Me. Thy tears and the desire of thy soul, thy humiliation and thy contrition of heart, have inclined and brought Me unto thee. 3. And I said. Lord, I have called Thee, and have desired to enjoy Thee, being ready to spurn all things for Thy sake. For Thou didst first stir me up that I might seek Thee. Blessed be Thou there- fore, O Lord, that hast shewed this good- ness to Thy servant, according to the mul- titude of Thy mercies. What hath Thy servant more to say before Thee? save that he greatly humble himself in Thy sight, ever mindful of his own iniquity and vileness. For there is none like unto Thee^ in all the wonderful things of 1 Psalm Ixxxvi. 8, 169 REME:MBRANCE 01? cod's BENEiriTS Heaven and earth. Thy works are very good, Thy judgments true, and by Thy providence the universe is ruled. Praise therefore and glory be unto Thee, O Wis- dom of the Father ; let my mouth, my soul, and all created things together, praise and bless Thee. CHAPTER XXII. OF THE REMEMBRANCE OF GOD'S MANI- FOLD BENEFITS O mm PEN, O Lord, my heart in Thy law, and teach me to walk in Thy commandments^ Grant me to understand Thy will, and with great reverence and diligent consideration to remember Thy benefits, as well in gen- eral as in particular, that henceforward I may be able worthily to give Thee thanks. But I know, and confess, that I am not able, even in the least point, to give Thee due thanks and praises. I am less than any of the benefits bestowed upon me- ; and when I consider Thine excellency, before its greatness my spirit fainteth. 2. All that we have in soul and in body, and whatsoever we possess outwardly or inwardly, by nature or beyond nature, are Thy benefits, and do proclaim Thee boun- ^ Psalm cxix. ' den. xxxii. 10. re;mkmbranci: oi^ god's benei^its tifiil, merciful, and good, from whom we have received all good things. Although one have received more, an- other less, all notwithstanding are Thine, and without Thee even the least blessing cannot be had. He that hath received greater cannot glory of his own desert, nor extol himself above others, nor insult over the lesser , for he is the greatest and the best, who ascribeth least unto himself, and who in rendering thanks is the most humble and the most devout. And he that esteemeth himself viler than all men, and judgeth himself most unworthy, is fittest to receive the greater blessings. But he that hath received fewer, ought not to be out of heart, nor to take it griev- ously, nor envy him that is richer ; but rather he should turn his mind to Thee, and exceedingly praise Thy goodness, for that Thou bestowest Thy gifts so bounti- fully, so freely, and so willingly, without respect of persons. All things proceed from Thee, and therefore in all Thou art to be praised. 3. Thou knowest what is fit to be given to every one ; and why this man should have less, and that more, this is not for us to judge, but for Thee with whom are ex- actly marked every man's deserts. 171 REMEMBRANCE 01? GOD S BENEFITS Wherefore, O Lord God, I even esteem it a great mercy, not to have much of that which outwardly and in the opinion of men seemeth worthy of glory and ap- plause. For so it cometh, that he who considereth the poverty and unworthiness of his owm person, is so far from conceiv- ing grief or sadness, or from being cast down thereat, that he rather taketh great comfort, and is glad; because Thou, O God, hast chosen the poor and humble and the despised of this world for Thyself^ for Thy familiar friends and household. Wit- nesses are Thy Apostles themselves, whom Thou hast made princes over all the earth^. And yet they lived in the world without complaint^, so humble and simple, without all malice and deceit, that they even re- joiced to suffer reproaches for Thy Name*; and what the world abhorreth, themselves embraced with great affection. Nothing therefore ought so to rejoice him that loveth Thee and knoweth Thy benefits, as Thy will toward him, and the good pleasure of Thine eternal appoint- ment. And herewith he ought to be so contented and comforted, that he would as willingly be the least, as another would wish to be the greatest; and he would be as peaceable and contented in the last place as in the first; as willing to be a de- 1 1 Cor. i. 27, 28. ^ Psalm xlv. 16. « 1 Thess. ii. 10. « Acts v. 41. OP the: way oi-* peace: spised cast-away, of no name or great re- port, as to be preferred in honour before others, and to be greater in the world than they. For Thy will and the love of Thy honour ought to surpass all things, and to comfort him more, and please him better, than all the benefits which he either hath received or can receive. CHAPTER XXIII. OF FOUR THINGS THAT BRING MUCH INWARD PEACE. Y son, now will I teach thee the way of peace and true liberty. Do, O Lord, as Thou sayest, for this is well-pleasing to me to hear. Be desirous, My son, to do the will of another rather than thine own^. Choose always to have less rather than more^. Seek always the lower place, and to be inferior to every one^. Wish always, and pray, that the will of God be wholly done in thee.* Behold, such a man entereth within the borders of peace and rest. O Lord, this short discourse of Thine containeth within itself much perfection^ It is little to be spoken, but full of mean* 1 S. Matt. xxvi. 39; S. John v. 30; vi. 38. 8 1 Cor. X. 24. 3 s Luke xiv. 10. * S. Matt. vi. 10. « S. Matt. v. 48. 173 OF THI^ WAY OF P^ACE ing, and abundant in fruit. For if it could faithfully be kept by me, trouble ought not so easily to arise in me. For as often as I feel myself unquiet and weighed down, I find that I have gone back from this doc- trine. But Thou who canst do all things, and ever lovest the profiting of my soul, add unto me greater grace, that I may be able to fulfil Thy words, and to complete my salvation. 2. A Prayer against evil thoughts. O Lord my God, he not Thou far from me; my God, have regard to help me'^ : for there have risen up against me sundry thoughts, and great fears, afflicting my soul. How shall I pass through unhurt? how shall I break them to pieces ? /, saith He, zuill go before thee, and will humble the great ones of the earth; I will open the doors of the prison, and reveal unto thee hidden secrets-. Do, O Lord, as Thou sayest, and let all evil thoughts fiy from before Thy face. This is my hope, my one only consolation, to flee unto Thee from my inmost heart, and to wait patiently for Thy consolation. 3. A prayer for mental illumination. O good Jesus, enlighten Thou me with the clear shining of an inward light, and » rsalm Ixxi. 12. » Isaiah xlv. 2, 3. ,174 OF THE WAY 01^ peace: remove away all darkness from the habita- tion of my heart. Repress Thou my many wandering thoughts, and break in pieces those temptations which violently assault me. Fight Thou strongly for me, and vanquish the evil beasts, I mean the allur- ing desires of the flesh ; that so there may he peace in Thy power^, and that Thine abundant praise may resound in Thy holy court, that is, in a pure conscience. Com- mand the winds and tempests; say unto the sea, Be stilP ; say to the north wind, Blow not ; and there shall be a great calm. Send out Thy light and Thy truth^ that they may shine upon the earth; for I am earth without form and void^, until Thou enlighten me. Pour forth Thy grace from above, shower upon my heart the dewof Heaven, supply fresh s'treams of devotion to water the face of the earth, that it may bring forth fruit good and excellent. Lift Thou up my mind which is pressed down by a load of sins, and draw up my whole desire to things heavenly; that having tasted the sweetness of supernal happiness, it may be irksome to me to think of earthly things. Do Thou pluck me away, and deliver me from all unenduring comfort of creatures ; for no created thing can give full rest and 1 Psalm cxxii. 7 (Vulgate). ■ S. Matt. viii. 26. » Psalm xliii. 3. * Gen. i. 2. 175 Q-^ VAIN CURIOSITY ABOUT OTHERS comfort to my desires. Join Thou me to Thyself with an inseparable band of love; for Thou even alone dost satisfy him that loveth Thee ; and without Thee all things are vain and frivolous. CHAPTER XXIV. OF AVOIDING CURIOUS INQUIRY INTO THE UFE OF ANOTHER Y son, be not curious, nor trouble thyself with idle anxieties^. What is this or that to thee? follow thou Me^. For what is it to thee, whether that man be such or such, or whether this man do or speak this or that ? Thou shalt not need to answer for others, but shalt give account for thyself^. Why therefore dost thou entangle thyself? Be- hold, I know all men, and do see all things that are done under the sun ; also I under- stand how it is with every one, what he thinketh, what he willeth, and to what end his intention aimeth. Unto Me therefore all things are to be committed ; but do thou keep thyself in perfect peace, and let go the unquiet, to be as unquiet as he will. Whatsoever he shall have done or said, shall come upon him, for Me he cannot deceive. 1 Ecclus. lii. 23; 1 Tim. v. 13. a S. John xxi. 22. » Gal. vi. 4, 5. 176 OP TRU^ -PtACt 0^ H£:arT 2. Be not careful for 'the shadow of a great name^' nor for the famiUar friend- ship of many, nor for the private affection of men. For these things beget distrac- tions, and great darkness in the heart. WiUinglv would I speak My word, and re- veal Mv hidden things unto thee, if thou wouldest diligently observe My coming, and open unto Me'the door of thine heart. Be thou circumspect, and watchful in prayer, and in all things humble thyself. CHAPTER XXV. WHEREIN nRM PEACE OF HEART AND TRUE SPIRITUAL PROGRESS CONSISTETH \Y son, I have spoken ; Peace I leave with you, My peace I give unto yon: not as the zvorld giveth, give / unto yoii^. Peace is what all desire, but all do not care for the things that make for true peace. My peace is with the humble and gentle of heart; in much patience shall thy peace be. If thou wilt hear Me and follow My voice, thou shalt be able to enjoy much peace. What then shall I do ? In every matter look to thyself, what thou doest and what thou sayest : an.! di- rect thy whole intention unto this, that 1 S. Bernard, from Lucan, Phars. i. 135. 2 S. John xiv. 27. 01^ TRUi; PEACK OP HEART thou mayest please Me alone, and neither desire or seek any thing- besides Me. But of the words or deeds of others judge nothing rashly; neither do thou entangle thyself with things not committed unto thee ; and it shall be that thou art little or seldom disturbed. But never to feel any disturbance at all, nor to suffer any trouble of heart or body, belongeth not to the present time, but to the state of eternal Rest. 2. Think not therefore that thou hast found true peace, if thou feel no heavi- ness ; nor that then all is well, if thou art vexed with no adversary ; nor that this is to be perfect, if all things happen accord- ing to thy desire. Neither do thou then esteem at all highly of thyself, or account thyself to be specially beloved, if thou be in a state of great devotion and sweetness ; for it is not by these things that a true lover of virtue is known, nor in these things consisteth the progress and perfec- tion of a man. Wherein then, O Lord? In giving thvself over with all thy heart to the divine Will, not seekincf thine own things, either in great or in small, either in time or in eternity. So shalt thou keep one even countenance, in thanksgiving, amidst prosperity and adversity, weighing all things with an equal balance. Be thou 178 OF SPIRITUAL P'REEDOM OF MIND SO brave, and so long-suffering in hope, that when inward comfort is withdrawn, thou mayest prepare thy heart to suffer^ even greater things; and do not justify thyself, as though thou oughtest not to suffer these afflictions or any so great, but justify Me in whatsoever I appoint, and praise My Holy Name. Then thou art walking in the true and right way of peace, and thou shalt have undoubted hope to see ^ly face again with great delight. For if thou attain to the full contempt of thyself, know that thou shalt then enjoy abundance of peace, as great as thy state of sojourning is able to possess. CHAPTER XXVI. OF THE EXCELLENCY OF A FREE MIND, WHICH IS RATHER WON BY HUMBLE PRAYER THAN BY READING ^^ I LORD, this is the business of a ^J I perfect man, never to relax his mind from attentive thought oi heavenly things, and amidst many cares to pass by, as it were, without care; not as one destitute of all feeling, but by a certain privilege of a free mind, cleaving to no creature with inordinate affection. 2. I beseech Thee, most gracious God, preserve me from the cares of this life, that I be not too much entangled therein; 179 smrffl Ol' SPIRITUAL FRI^e:D0M 01? MI^^D from the many necessities of the body, that I be not ensnared by pleasure ; from what- soever is an obstacle to the soul, that I be not broken with troubles and overthrown. I do not say from those things which worldly vanity with its whole affection compasseth, but from those miseries, which as punishments by the common curse of mortality^, do weigh down and hinder the soul of Thy servant, that it can- not enter into the freedom of the Spirit, *o often as it would. 3. O my God, Thou sweetness ineffable, turn for me into bitterness all carnal com- fort, which draweth me away from the love of things eternal, and in evil manner allureth me to itself by the view of some present delightsome good. Let me not be overcome, O my God, let me not be over- come by flesh and blood^ ; let not the world and the brief glory thereof deceive me; let not the devil and his cunning give me a fall. Give me strength to resist, patience to endure, and constancy to persevere. Give me instead of all the comforts of the world, the most sweet unction of Thy Spirit, and in place of carnal love, pour in the love of Thy Name. Behold, meat, drink, raiment, and all the other necessaries for the maintenance of the body, are burdensome unto a fer- »Geii. iii. 17; Rom. vii. 23. 24. 2 Rom. xii, 21. 180 O^ THE EVIL OE SELE-LOV:ft vent spirit. Grant me to use such rel resh- ments moderately, and not to be entaiigled with an over-great desire of them, io cast away all things is not lawful, because nature is to be sustained; but to require superfluities, and those things that give the more delight, the holy Law forbid- deth • for then the flesh would wax wanton against the Spirit. Herein, I beseech Thee, let Thy hand govern me and teach me, that there may be no excess. CHAPTER XXVII. THAT IT IS PRIVATE LOVE WHICH MOST BIN- ^ DERETH FROM THE CHIEFEST GOOD ^ - |Y son, thou oughtest to give all for M I all, and to be nothing of thyself. Know that the love of thyself ^...-^ doth thee more hurt than any thin^ in the world. According to the love and affection which thou bearest towards anv thing, so doth it more or less cleave to 'thee. If thy love be pure\ simple, and well-ordered, thou shalt be free from the bondage of things. Do not covet that which it is not lawful to have Do not have that which may en- tangle thee, and deprive thee of inward liberty. Strange it is that thou commit- 1 S. Matt. Ti. 22. l8l OF THE DVIL OF SE:lF-IvOVE) est not thyself wholly unto Me, from the bottom of thy heart, with all things thou canst have or desire. Why art thou con- sumed with vain griefs ? why weary thy- self with superfluous cares? Be resigned to My good pleasure, and thou shalt suffer no loss. If thou seek this or that, and wouldest be in such or such a place, the better to enjoy thine own profit and pleasure, thou shalt never be at quiet, nor free from anx- iety ; for in every instance somewhat will be found wanting, and in every place there wall be some one to cross thee. Man's welfare then lieth not in obtain- ing or multiplying any external thing, but rather in despising it, and utterly rooting it out from the heart. And this thou must understand not only of income of money and riches, but of seeking after honour also, and the desire of vain praise, all which pass away with this world. The place giveth little defence if the spirit of fervour be wanting, neither shall that peace long continue, which is sought abroad- ; if the state of thy heart be desti- tute of a true foundation, that is, unless thou stand stedfast in Me, thou mayest change but not better thyself. For when occasion ariseth and is laid hold of, thou ^ Exodus xviii. 18; Mic. iv. 9. * Isaiah xli. 13. l8d OF THE EVIIv OE SELF-LOVE shalt find what thou didst flee from, and more also. 2. A prayer for a clean heart, and Heavenly Wisdom Confirm me, O God, by the grace of Thy Holy Spirit^ Grant me might to be strengthened in the inner man^, and to empty my heart of all useless anxiety and distress^ ; not be drawn away with sundry desires of any thing whatever, whether mean or precious, but to look on all things as passing away, and on myself also no less as about to pass away with them. For nothing is abiding under the sun, where all things are vanity and vexation of spirit^. O how wise is he that so considereth them ! Grant me, O Lord, heavenly wisdom^, that I may learn above all things to seek and to find Thee, above all things to relish and to love Thee, and to think of all other things as being, what indeed they are, at the disposal of Thy wisdom. Grant me prudently to avoid him that flattereth me, and to endure patiently him that opposeth me. Because this is great wisdom, not to be moved with everv wind of words®, nor to give ear to an ill-flattering siren ; for thus we shall go on securely in the way which we have begun. » Psalm li. 12. 2 Eph. iii. 16. » S. Matt. vi. 34. * Eccles. i. 14; ii. 17, 26. ' Wisd. ix. 14, « Eph. iv. 14. \% 01^ disri:garding SIvANDE:rS CHAPTER XXVIII. AGAINST THE TONGUES OF SLANDERERS "^Y son, take it not grievously if some think ill of thee\. and speak that which thou wouldest not willingly hear. Thou oughtest to judge the worst of thyself, and to think no man weaker than thyself. If thou dost walk inwardly, thou wilt not much weigh fleeting words. It is no small prudence to keep silence in an evil time-, and inwardly to turn thyself to Me, and not to be troubled by the judgment of men. 2. Let not thy peace be in the tongues of men ; for whether they interpret well or ill of thee thou art not therefore an- other man. Where are true peace and glory? are they not in Me^? And he that neither coveteth to please men, nor feareth to dis- please them, shall enjoy much peace. From inordinate love and vain fear ariseth all disquietness of heart and distraction of the thoughts. » 1 Cor. iv. 13. 2 Amos v. 13. 3S. John xvi. 33, 184 o? see:king god CHAPTER XXIX. HOW WE OUGHT TO CALL UPON GOD. AND TO BLESS HIM, WHEN TRIBULATION IS UPON US LESSED be Thy Name, O Lord, for ever^ ; who hast willed that this temptation and tribulation should come upon me. I cannot escape it, but must needs flee to Thee, that Thou mayest help me, and turn it to my good. 2. Lord, I am now in tribulation, and my heart is ill at ease, for I am much troubled with the present suffering. And now, O Beloved Father^ zi'Iiat shall I say? I am caught amidst straits ; save me from this hour. Yet for this cause came I unto this hoiir^, that Thou mayest be glorified, when I shall have been greatly humbled, and by Thee delivered. Let it please Thee, Lord, to deliz'cr me^, for, poor wretch that I am, what can I do, and whither shall I go without Thee? Grant me patience, O Lord, even now in this moment. Help me, my God, and then I will not fear, how grievously soever I be afflicted. And now amidst these things what shall I say? Lord, Thy will be done^; I have * Job i. 21; Psalm cxiii. 2. « S. John xiL 27. » Psalm xl. 13. * S. Matt. vi. 10. 185 o? Trusting god well deserved to be afflicted and weighed down. Assuredly I ought to bear it; and O that I may bear it with patience, until the tempest pass over, and better come! Howbeit Thy Almighty hand hath power to take even this temptation from me, and to assuage the violence thereof, that I sink not utterly under it ; as oftentimes hereto- fore Thou hast dealt with me, O my God, my Mercy ! And the more difficult it is to me, so much the more easy to Thee is this change of the right hand of the most Highest^, CHAPTER XXX. OF SEEKING THE DIVINE AID, AND CONH- DENCE OF RECOVERING GRACE |Y son, I am the Lord, that giveth strength in the day of tribtda- tion.^ Come thou unto Me, whenever it shall not be well with thee^. This it is which most of all hindereth heavenly consolation, that thou art too slow in turning thyself unto prayer. For before thou dost earnestly ask of Me, thou seekest in the meanwhile many comforts, and refreshest thyself in outward things. And hence it cometh to pass that all doth » Psalm IxxvH. 10 (Vulgate). sNahum i. 7. » !S. Matt. xi. l86 OF TRUSTING GOD little profit thee, until thou well consider that it is I who rescue them that hope in Me; and that out of Me, there is neither powerful help, nor profitable counsel, nor lasting remedy. But do thou, having- now recovered breath after the tempest, gather strength again in the light of My tender mercies; for I am at hand, saith the Lord, to repair all, not only entirely, but also abundantly and with increase. Is there anything hard to Me ? or shall I be like one that saith and doeth not^? Where is thy faith? stand firmly and with perseverance ; be long- suffering, and a man of courage; comfort will cor-e to thee in due ti.ne. Wait for Me, yea, wait ; I will come and heal thee-. 2. It is a temptation that vexeth thee, and a vain fear that affrighteth thee. What else doth anxiety about future acci- dents bring thee, but sorrow upon sorrow ? Siiwcient for the day is the evil thereof^. It is a vain thing and unprofitable, to be either disturbed or pleased about future things, which perhaps will never come to pass. But it belongeth to man's nature to be deluded with such imaginations ; and it is a sign of a mind as yet weak, to be so easily drawn away at the suggestions of the Enemy. For himself careth not » S. Matt, xxlif. 3. = S. Matt. Tiii. 7. 8S. Matt. vi. 34. I87 OF TRUSTING GOD whether it be by things true or false that he delude and deceive thee; nor whether he overthrow thee with the love of pres- ent, or the fear of future things. Let not therefore thy heart he troubled, neither let it he afraid^. Trust in Me, and have con- fidence in My mercy^. When thou think- est thyself far off from Me, oftentimes I am the nearer. When thou countest al- most all to be lost, then oftentimes the greater gain of reward is close at hand. All is not lost, when any thing falleth out contrary. Thou oughtest not to judge ac- cording to present feeling; nor so to take any heaviness, or give thyself over to it, from whencesoever it cometh, as though all hope of rising therefrom were quite taken away. Think not thyself wholly left, although for a time I have sent thee some tribulation, or even have withdrawn thy desired comfort ; for this is the passage to the Kingdom of Heaven. And without doubt is is more expedient for thee and the rest of My servants, that ye be exercised with adversities, than that ye should have all things according to your desires. I know the secret thoughts, and that it is very expedient for thy wel- fare that thou be left sometimes without taste of spiritual sweetness, lest thou shouldest be puffed up with thy prosper- » S. John xiv, 27. « Fsalm xci. 2. i88 O? TRUSTING GOD OU3 estate, and shouldest will to please thyself in that which thou art not. That which I have given, I can take away ; and I can restore it again when I please. When I give it, it is Mine; when I with- draw it, I have not taken any thing that is thine; for Mine is every good gift and every perfect gift^. If I send upon thee affliction, or any cross whatever, repine not, nor let thy heart fail thee ; I can quickly succour thee, and turn all thy bur- den into joy. Howbeit I am righteous, and greatly to be praised when I deal thus with thee. If thou art wise, and considerest what the truth is, thou never oughtest for ad- versities to be so cast down and made sad, but rather to rejoice and give thanks. Yea, thou wilt account this thine especial joy, that I afflict thee with sorrow, and do not spare thee. As the Father hath loved Me, I also love yoii~, I said unto My beloved disciples ; whom certainly I sent not out to temporal joys, but to great conflicts ; not to honours, but to contempts ; not to idle- ness, but to labours ; not to rest, but to bring forth much fruit with patience^. Remember thou these words, My son! » James i. 17. 2 s. John xv. 9. » S. Luke viii. 15. 189 O^ FINDING TH^ CREMATOR CHAPTER XXXI. OF THE DISREGARD OF EVERY CREATURE, THAT SO THE CREATOR MAY BE FOUND i ^^ \ LORD, I stand much in need of [ V/ J yet greater grace, if I ought to l^^ra reach that place, where no man ^ Mffi i l nor any creature shall be a hin- drance unto me. For as long as any thing holdeth me back, I cannot freely fly to Thee. He was longing to fly freely who said, Who shall give me wings like a dove, and I will Hy azuay and be at rest^ ! What is more at rest than the single eye^ ? and what is more free than he that desireth nothing upon earth? A man ought therefore to mount over every creature, and perfectly to for- sake himself and stand in a trance, and see that Thou, the Creator of all things, hast nothing amongst creatures like unto Thy- self. Unless too a man be disentangled from all creatures, he cannot freelv attend unto divine things. For that is the reason why there are few contemplative men to be found, because few have the knowledge to withdraw themselves fully from things about to perish and from creatures. To obtain this there is need of much 1 Psalm Iv. 6. ^ g. Matt. vL 22. I go O? FINDING THE CREATOR grace, which may elevate the soul, and carry it away above itself. And unless a man be elevated in spirit, and freed from all creatures, and wholly united unto God, whatsoever he knoweth, and whatsoever he hath, is of no great weight. For a long while shall he be small, and lie grovelling below, who es- teemeth any thing great, but the One only Infinite Eternal Good. And whatsoever is not God, is nothing, and ought to be ac- counted as nothing. There is great difference between the wisdom of an illuminated and devout man, and the knowledge of a learned and stu- dious clerk. Far more noble is that learn- ing which floweth from above, from the divine out-pouring, than that which is painfully acquired by the wit of man. 3. ^lany are found that desire contem- plation, but they have no mind to practise the things that are required thereunto. It is a great hindrance, that men rest in signs and sensible things, and take little care about the perfect mortification of themselves. I know not what it is, or by what spirit we are led, or what we pretend, we that seem to be called spiritual, that we take so much pains, and are so full of anxiety about transitory and mean things, while we but seldom, and hardly at all with full 191 OF FINDING The: creator recollection of mind, think of our own inward concerns. Alas, presently after a slight recollection we burst forth abroad, and weigh not our works with strict exam- ination. We mind not where our affec- tions lie, nor bewail the impurity that is in all our actions. For all flesh had corrupt- ed his way, and therefore did the great deluge ensued Since then our inward affection is much corrupted, our actions thence proceeding, which are the proof of the lack of inward strength, must needs be corrupted also. From a pure heart pro- ceedeth the fruit of a good life-. We ask how much a man hath done; but from what degree of virtue he acteth, is not so carefully weighed. We enquire whether he hath been courageous, rich, handsome, skilful, a good writer, a good singer, or a good labourer; but how poor he is in spirit, how patient and meek, how devout and spiritual, of this most men hold their peace. Nature respecteth the out- ward things of a man, Grace turneth itself to the inward. The one is often disap- pointed ; the other hopeth in God, and so is not deceived. * Gen. vi. 12; vii. 2i. 2 g. Matt. vii. 16. 102 O^ SELF-RENUNCIATION CHAPTER XXXII. OF SELF-DENIAL, AND RENOUNCING EVERY EVIL APPETITE M Y son, thou canst not possess per- fect liberty unless thou wholly renounce thyself^ Bound in fetters are all they who seek their own interest, and are lovers of themselves ; covetous, inquisitive, wan- dering in a circle, seeking ever soft and delicate things, not the things of Jesus Christ, but oftentimes devising and fram- ing that which will not stand. For it shall perish altogether, whatsoever is not born of God. Keep this short and perfect word : Let go all and thou shalt find all ; leave desire and thou shalt find rest. Weigh this thor- oughly in thy mind, and when thou hast fulfilled it, thou shalt understand all things. 2. O Lord, this is not the work of one day, nor children's sport ; nay, in this short word is included all the perfection of re- ligious persons. 3. My son, thou oughtest not to turn away, nor at once be cast down, when thou hearest the way of the perfect ; but should- 1 S. Matt. xvi. 24; xix. 21. 193 O:^ SEILI^-RENUNCIATION est rather be stirred up to higher things, and at least in desire to sigh after them. I would it were so with thee, and thou wert arrived at this, to be no longer a lover of thyself, but didst stand merely at My beck, and at his whom I have appoint- ed a father over thee ; then shouldest thou exceedingly please Me, and all thy life would pass away in joy and peace. Thou hast yet many things to part with, which unless thou wholly resign unto Me, thoa shalt not attain to that which thou dost ask. 4. / counsel thee to buy of Me gold fried ill the fire, that thou mayest become rich'^ ; that is, the heavenly Wisdom, which tread- eth under foot all that is mean and low. Put aside earthly wisdom, and all seeking- to please the world and thyself. I said that thou must buy mean things instead of things which, among men, are precious and exalted. For true heavenly Wisdom doth seem very mean, and small, and almost given up to forgetfulness, be- cause she hath no high thoughts of herself, nor seeketh to be magnified upon earth. Many indeed praise her with their mouth, but in their life they are far from her; yet is she the pearl of great price~, which is hidden from many. 1 Rev. iii. 18. 2 S. Matt. xili. 46. 194 OF INCONSTANCY OF HEART CHAPTER XXXIII. OF INCONSTANCY OF HEART, AND OF HAVING OUR FINAL INTENTION DIRECTED UNTO GOD Y son, trust not to thy feeling, which now is ; quickly shall it be changed into another. i\s long as thou livestj thou art subject to mutability^, even against thy will ; so that thou art found one while merry, another while sad ; one while quiet, another while troubled ; now devout, then undevout ; now diligent, then listless ; now grave, and then light. 2. But he that is wise and well In- structed in the Spirit standeth above these changeful things ; not heeding what he feeleth in himself or which way the wind of instability bloweth ; but so that the whole intention of his mind maketh prog- ress to the due and desired end. For thus he will be able to continue through- out one and the self-same and unshaken; in the midst of so many various issues the single eye of his intention being directed unceasingly towards me. And the purer the eye of the intention is^, with so much the more constancy doth R man pass through divers storms. 1 Job xiY. 2. 2 S. Matt. vi. 22. 195 OF the: swe:e:tne:ss of god s lovic But in many the eye of a pure intention waxeth dim, for their regard is quickly drawn aside to some pleasurable object which meeteth them. For it is rare to find one who is wholly free from all blemish of self-seeking. So the Jews of old came to Bethany to Martha and Mary, not for Je- sus' sake only, but that they might see Lazarus^. The eye of our intention therefore is to be purged, that it may be single and right- ; and is to be directed towards Me, beyond all the various objects which may come between. CHAPTER XXXIV. THAT GOD IS SWEET ABOVE ALL THINGS, AND IN ALL THINGS, TO HIM THAT LOVETH HIM BEHOLD, my God, and my all! What can I desire more, and what happier thing can I long for? O sweet and delicious word ! but to him only who loveth the Word, not the world, nor the things that are in the world. My God, and my all ! To him that un- derstandeth, enough hath been said ; and to repeat it often, is delightful to him that loveth. Forasmuch as when Thou art i S. John xii. 0. ^ S. Mutt. vi. 22. 196 OF THE SWEKTNESS OF GOD'S LOVE present, all things are delightful, but when Thou art absent, all things are a loathing. Thou makest a quiet heart, and great peace, and festal joy. Thou makest us to think well of all circumstances, and in all to praise Thee ; neither can any thing please long without Thee; but if it must needs be pleasant and of a good savour, Thy grace must be present, and it must be seasoned with the seasoning of Thy wis- dom. ^^'hat will not be of good savour unto him to whom Thou savourest well? And him to whom Thou savourest not, what shall have power to please? But the wise men of the world, and they also who relish the things of the flesh, are found wanting in Thy Wisdom^ ; for in the world is found the utmost vanity, and in the flesh is found death. But thev that follow Thee by the contempt of worldly things, and mortification of the flesh, are known to be truly wise ; for they are brought over from vanity to truth, from the flesh to the spirit. To these God sa- voureth well ; and what good soever is found in creatures, they whollv refer unto the praise of their Maker. Different, how- ever, yea, very different is the savour of the Creator and of the creature, of Eter- nity and of time, of Light uncreated and of light received. 1 1 Cor. i. 26: Rom. viii. 5; 1 John ii. 16. 197 o^ the: s\vi:e:tness of god's lov^ 2. O everlasting Light, surpassing all created luminaries, flash forth Thy light- ning^ from above, piercing all the most in- ward parts of my heart. Make clean, make glad, make bright and make alive my spirit, with all the powers thereof, that I may cleave unto Thee in ecstasies of joy. O when will that blessed and desired hour come, that Thou mayest satisfy me with Thy Presence, and be unto me all in all ! So long as this is not granted me I shall not have full joy. Still, alas ! the old man doth live in me- . he is not wholly crucified, is not perfectly dead. Still lusteth he mightily against the Spirit, and stirreth up inward wars, nor sufifereth the kingdom of the soul to bb in peace. But Thou that rid est the power of the sea, and stillest the lifting up of its waves^, arise and help me ! Scatter the nations that desire war'^ ; crush Thou them in Thy might. Display Thy wonderful works, I beseech Thee, and let Thy right hand be glorified ; for there is no other hope or refuge for me, save in Thee, O Lord my God^ 1 Psalm cxliv. 6. " Rom. vii. « Psalm Ixxxix. 9. * Psalm Ixviii. 30. ^ Psalm xxxi. 14. 198 01? WELL-KNDURING TEMPTATION CHAPTER XXXV. THAT THERE IS NO SECURITY FROM TEMPTA- TION IN THIS UFE ■^Y son, thou art never secure in this life, but as long as thou Hvest\ thou needest always spiritual ar- mour. Thou dwellest among en- emies, and art fought against on the right hand and on the left-. If therefore thou defend not thyself on every side with the shield of patience, thou wilt not be long without a wound. More- over, if thou set not thy heart fixedly on Me, with a sincere wish to suffer all things for Me, thou wilt not be able to bear the heat of this combat, nor to attain to the palm of the blessed. Thou oughtest there- fore manfully to go through all, and to use a strong hand against whatsoever withstandeth thee. For to him that overcometh is manna given^, and for the indolent there remain- eth much misery. 2. If thou seek rest in this life, how wilt thou then attain to the everlasting rest? Dispose not thyself for much rest, but for great patience. Seek true peace, not in earth, but in Heaven : not in men, nor in any other creature, but in God alone. 1 Job vii. 1. 2 2 Cor. vl. 7. ^ Rev. ii. 17. 199 OF WEH.-ENDURING TEMPTATION For the love of God thou oughtest cheer- fully to undergo all things, that is to say, labours and pains ; temptations, vexations, anxieties, necessities, infirmities, injuries, slanders, reproofs, humiliations ; confu- sions, corrections, and despisings. These help to virtue ; these are the trial of a nov- ice in Christ; these frame the heavenly crown. I will give an everlasting reward for a short labour, and infinite glory for transitory confusion. 3. Thinkest thou that thou shalt always have spiritual consolations at thine own will ? My saints had not such always, but they had many afflictions, and sundry temptations, and great forsakings. N^ev- ertheless in all these they bore themselves up patiently, and trusted rather in God than in themselves ; knowing that the suf- ferings of this time are not worthy to he compared with zvinning the future glory'^. Wilt thou have that at once, which many after many tears and great labours have hardly obtained? Wait for the Lord, behave thyself man- fully, and be of good courage- ; do not dis- trust, do not leave thy place, but steadily expose both body and soul for the glory of God. I will reward thee most plenteous- ly ; I will be with thee in every tribula- tion^. ^ Rom. viii. IS. ^ Psalm xxvii. 14. 8 Psalm xci, 15. 200 DISREGARDING MAN'S JUDGMENT CHAPTER XXXVI. AGAINST THE VAIN JUDGMENTS OF MEN ^Y son, cast thy heart firmly on the Lord, and fear not the judgment of men, when conscience proveth thee holy and guiltless. It is a good and happy thing to suffer in such a way ; nor will this be grievous to a heart which is humble, and which trusteth rather in God than in itself. Many men sav many things, and therefore little confidence is to be placed in them. _ More- over also, to satisfy all is not possible. Although Paul endeavoured to please all in the Lord, and was made all things to all men\ yet he held it a very small thing that he should be judged of man's judgment-. He did abundantly for the edification and salvation of others as much as lay in his power to do^ ; yet could he not hinder but that he was by others some- times judged, sometimes despised. There- fore he committed all to God, who knew all ; and against the face of men who spake unjust things, or thought vanities and lies, and boasted themselves as they listed, he defended himself, with humility and pa- tience. Sometimes however he made an- 1 1 Cor. ix. 22. ^ i cor. iv. 3. ' Col. i. 29. 201 DISREGARDING MAN's JUDGMENT swer, lest for the weak his silence should beget scandal^. 2. Who art thou that thou shouldest fear a mortal man^? to-day he is, and to-mor- row he is not seen^. Fear God, and thou shalt not shrink from the terrors of men. What power hath any man over thee by words or injuries? he hurteth himself rather than thee, nor shall he be able to avoid the judgment of God*, whosoever he be. Do thou have God before thine eyes, and contend not with peevish words. And though for the present thou seem to be worsted, and to suffer shame, which thou deservedst not, do not therefore re- pine, neither do thou lessen thy crown by impatience^. But rather lift thou up thine eyes unto Me in Heaven, who am able to deliver thee from all shame and wrong, and to render to every man according to his works^. 1 Acts xxvi.; Phil. i. 14, ^ jsaiah li. 12. 3 1 Mac. ii. 62, 03. * Rom. ii. 3; 1 Cor. xi. 32. 6 Heb. xii. 1, 2. « S. Matt. xvi. 27; Rom. ii. 6. 202 OBTAINING FREEDOM OF HEART CHAPTER XXXVII. OF PURE AND ENTIRE RESIGNATION OF OUR- SELVES, FOR THE OBTAINING FREEDOM OF HEART |Y son, forsake thyself, and thou shalt find me^ Stand without choosing, and without any self- seeking; and thou shalt always be a gainer. For even greater grace shall be added to thee, the moment thou dost resign thyself, provided thou dost not turn back to take thyself again. 2. Lord, how often shall I resign my- self? and wherein shall I forsake myself? Always, and at every hour; as well in small things as in great. I except noth- ing, but in all things I will thee to be found naked. Otherwise, how canst thou be ]\Iine, and I thine, unless thou be stript of all self-will both within and with- out ? The sooner thou doest this, the bet- ter it will be with thee ; and the more fully and sincerely thou doest it, so much the more shalt thou please Me, and so much the greater shall be thy gain. Some there are who resign themselves, but with certain exceptions ; for they put not their full trust in God, and therefore they study how to provide for themselves. Some also at first do offer all. but after- wards being assailed with temptation, they 1 S. Matt. xvi. 24. 203 OBTAINING ^RH:ED0M OF HEART return again to their own ways, and there- fore make no progress in the path of vir- tue. These shall not attain to the true liberty of a pure heart, nor to the favour of sweet familiarity with Me, unless they first make an entire resignation and a daily sacrifice of themselves. Without this, no union that beareth fruit standeth firm nor shall stand. 3. I have very often said unto thee, and now again I say the same : Forsake thy- self \ resign thyself, and thou shalt enjoy great inward peace. Give all for all ; ask for nothing, require back nothing; abide purely and unhesitatingly in Me, and thou shalt possess Me ; thou shalt be free in heart, and darkness shall not tread thee down-. Let this be thine endeavour, this thy prayer, this thy desire ; that thou mayest be stript of all selfishness, and naked follow the naked Jesus ; mayest die to thyself, and live eternally to Me. Then shall fail all vain imaginations, evil per- turbations, and superfluous cares. Then also immoderate fear shall depart, and in- ordinate love shall die. 1 S, Matt. xvi. 24. 2 Psalm cxxxix. 11 (Vulgate). 204 O^ RELIGIOUS SELI^-GOVERMENT CHAPTER XXXVIII. OF GOOD GOVERNMENT IN THINGS EXTERNAU AND OF HAVING RECOURSE TO GOD IN DANGERS |Y son, towards this thou oughtest with all diligence to endeavour, that in every place, and in every external action or occupation, thou mayest be inwardly free, and thor- oughly master of thyself; and that all things be under thee, and not thou under them; that thou be lord and master of thine own actions, not a slave or a hirelmg. Rather thou shouldest be as a freed man and a true Hebrew, passing over mto the lot and freedom of the sons of God ; who stand upon things present, and contem- plate things eternal ;who look on transitory things with the left eye, and with the right on the things of Heaven ; whom temporal things draw not to cleave unto them; rather they draw temporal things to serve them well, in such wavs as they are or- dained by God, and appointed by the great Work-master, who hath left nothing m His creation without due order. 2. Tf too in every event thou stand not in outward seeming, nor with a carnal eye survey things seen or heard, but presently in every affair dost enter with Moses into 205 OF A RESIGNED WILE the Tabernacle^ to ask coimsel of the Lord, thou shalt sometimes hear the Divine Oracle, and shalt return instructed con- cerning many things, both present and to come. For Moses always had recourse to the Tabernacle for the dissolving of doubts and questions, and fled to the help of prayer, for support under dangers and the iniquity of men. So oughtest thou in like manner to take refuge within the closqt of thine heart-, very earnestly craving the divine favour. For we read, that for this cause Joshua and the children of Israel were deceived by the Gibeonites, because they asked not beforehand at the mouth of the Lord'-^, but trusting too easilv to sv/eet words, by feigned piety were deluded. CHAPTER XXXIXo THAT A MAN SHOULD NOT 3E FRETFUL IN MATTERS OF BUSINESS |Y son, commit always to Me thy cause, I will dispose well of it in due time. Wait for My ordering of it, and thou shalt find thy good therefrom. O Lord, most cheerfully do I commit all unto Thee, for my thinking can little avail. Would that I did not so much dwell on » Exod. xxxiil. 9. ■ S. Matt. vi. 6. ' -losh. ix. 14. 206 OF MAN'S TRUE COMFORT AND GLORY future events, but gave myself up without reluctance to Thy good pleasure. 2. My son, oftentimes a man vehement- ly struggleth for somewhat he desireth, but when he hath attained unto it, he be- ginneth to be of another mind : for the affections reniain not firmly around the same thing, but rather drive us from one thing to another. It is no very small thing for a man to forsake himself even in thin2:s that are verv small. The true profiting of a man is the deny- ing of himself ; and a man that hath denied himself is exceeding free and secure. But the old Enemy^, who always setteth him- self against all that are good, ceaseth at no time from tempting, but day and night plotteth grievous lyings-in-wait to cast the imwary, if he can, headlong into the snare of deceit. Watch ye, and pray, saith the Lord, that ye enter not into temptation'^. CHAPTER XL. THAT MAN HATH NO GOOD OF HIMSELF, NOR OF ANY THING CAN HE GLORY ORD, ivhat is man, that Thou art mindful of him, or the son of man, that Thon zisitest Jiim^? What hath man deserved, that Thou shouldest grant him Thy favour? 1 1 Pet. V. 8. ' S. Matt. xxvi. 41. 3 psalm viii. 4. 2Q7 OF MAN S true: COMFORT AND GLORY O Lord, what cause can I have to com- plain, if Thou forsake me? or if Thou do not that which I desire, what can I justly say against it? Surely this I may truly think and say; Lord, I am nothing, I can do nothing, I have nothing that is good of myself, but in all things I am falling away, and am ever tending to nothing. And un- less Thou help me, and inwardly inform me, I become altogether lukewarm and ready to fall to pieces. But Thou, Lord, art Thyself always the same, and endurest for ever^ ; always good, just, and holy; doing all things well, justly, and holily, and ordering them in wisdom. Whereas I that am more ready to go back- ward than forward, do not ever continue in one estate, for seven times are passed over me~. Nevertheless it soon becometh better, when it so pleaseth Thee, and when Thou dost stretch forth Thy helping hand ; for Thou canst help me alone without hu- man aid, and so greatly strengthen me, that my countenance shall be no more changed to sadness, but that in Thee alone shall my heart be turned and be at rest. Wherefore, if I knew well how to cast off all human consolation, either for the attainment of devotion, or because of mine own necessities, which enforce me to seek after Thee, (for no mortal man can com- 1 Psalm cii. 12. = Dan. iv. 16, 23, 32. 208 OF man's true: comfort and glory fort me,) then might I well hope in Thy grace, and rejoice in the gift of new con- solation. 2. Thanks be unto Thee, from whom all Cometh, whensoever it goeth well with me. But I am before Thee, vanity and noth- ing, a man unstable and weak. Whereof then can I glory? or for what do I desire to be respected? is it for being nothing? this too is most vain. Empty glory is in truth an evil pest, the greatest of vanities ; because it draweth from true glory, and robbeth of heavenly grace. For whilst a man pleaseth himself, he displeaseth Thee ; whilst he gapeth after the praise of men, he is deprived of true virtues. But true glory and holy exultation is to glory in Thee\ and not in himself; to rejoice in Thy Name, not in his own vir- tue, nor to take delight in any creature ex- cept it be for Thy sake. Praised be Thy Name, not mine ; mag- nified be Thy work, not mine : blessed be Thy Holy Name, but to me let no part of men's praises be given^. Thou art my glory. Thou art the joy of my heart. In Thee will I glory and rejoice all the day, but as for myself, I zvill glory in nothing, but in mine infirmities^. Let the Jews seek the glory that cometh * Hab. iii. 18. * Psalm cxiii. 3; cxv. 1. 3 2 Cor. xii. 5. 209 OF BEARING SCORN ARIGHT - of another^ I will ask for that which Com- eth from God alone. Truly all human glory, all temporal honour, all worldly ex- altation, compared to Thy eternal glory, is vanity and folly. O my God, my Truth, and my Mercy, O Blessed Trinity, to Thee alone be praise, honour, power and glory, throughout all ages, world without end. CHAPTER XLl. OF THE CONTEMPT OF ALL TEMPORAL HONOUR Y son, make it no matter of thine^ if thou see others honoured and exalted, but thyself contemned and debased. Lift up thy heart into Heaven to Me, and the contempt of men on earth shall not grieve thee. 2. Lord, we are in blindness, and are quickl)^ misled by vanity. If I look rightly into myself, never hath harm been done me by any creature ; and therefore I cannot justly complain before Thee. But because I have often and griev- ously sinned against Thee, every creature doth justly take arms against me. Unto me, therefore, shame and contempt are justly due, but unto Thee praise, honour, and glory. And unless I prepare myself with cheer- ful willingness to be despised and for- 1 S. John V. 44. 210 OF THE IMPEtRFECTION OF HUMAN LOVE sakeii of every creature, and to be es- teemed entirely nothing, I cannot obtain inward peace and stability, nor be spirit- uallv enlightened, nor be fully united unto Thee. CHAPTER XLII. THAT OUR PEACE IS NOT TO BE SET ON MEN MY son, if thou rest thy peace on any person, because of thine ov^n feelings and because thou livest with him, thou shalt be unstable and entangled. But if thou have recourse unto the ever-living and abiding Truth, the desertion or death of a friend will not grieve thee. In Me ought thy love for thy friend to be grounded ; and for My sake is he to be beloved, whosoever seem- eth good to thee, and is very dear unto thee in this life. Without Me friendship hath no strength, nor shall endure ; neither is that love true and pure, which is not knit by Me. 2. Thou oughtest to be so dead to such affections towards beloved men, that (so far as thou art concerned) thou wouldest choose to be without all human sympathy. So much the nearer man draweth unto God, the farther he retireth from all earth- ly comfort. So much the higher also he ascendeth unto God, the lower he descend- 211 01^ knowledge: vain and true eth in himself and the meaner he is in his own sight. But he that attributeth any good unto himself, hindereth God's grace from coming unto him ; because the Grace of the Holy Spirit ever seeketh an humble hearth If thou couldest but perfectly bring thyself to nothing, and empty thy- self of all created love, then ought I with great grace to overflow into thee. When thou lookest to the creatures, the counte- nance of the Creator is withdrawn from thee. Learn in all things to overcome thyself, for the sake of thy Creator; then shalt thou have power to attain unto di- vine knowledge. How little soever any thing be, if it is inordinately loved and re- garded, it keepeth thee back from the Highest, and corrupteth the soul. CHATPER XLIII. AGAINST VAIN AND WORl,DLY KNOWLEDGE MY son, let not the fair and subtle sayings of men move thee. For the Kingdom of God is not in word, but in power^. Give heed to my words, which kindle the heart, and enlighten the mind ; they produce contri- tion, and they supply manifold consolation. Never read thou a word for this, that thou mayest appear more learned or more 1 1 Pet. V. 5. == 1 Cor. iv. 20. 212 OF KNOWLEDGE VAIX AND TRUE wise. Be studious for the mortification of thy sins ; for this will profit thee more than the knowledge of many hard questions. When thou shalt have read and learnt many things, thou must needs ever return to one Beginning. I am He that tcacheth man knowledge^) and I bestow on little children a clearer understanding than can be taught by man. He to whom I speak, shall quickly be wise, and shall profit much in the Spirit. Woe be to them that enquire many curious things of men, and take small care about the way of serving Me ! The time will come, when the Master of masters, Christ the Lord of Angels, shall appear, to hear the lessons of all, that is, to examine the consciences of every one. And then will He search Jerusalem zcith candles, and the hidden things of darkness shall be laid open-, and the arguings of men's tongues shall be silent. 2. I am He who in one instant do lift up the humble mind to comprehend more reasonings of eternal Truth, than if one had studied ten }ears in the schools. I teach without noise of words, without confusion of opinions, without the pride of honour, without the scufBing of argu- ments. 1 Psalm xciv. 10. «Zeph. i. 12; 1 Cor. iv. 5. 213 Ot' KNOWLEDGE -VAIN AND TRUt i am He who instructs men to despise earthly things, to loathe things present, to seek things eternal, to relish things eter- nal ; to flee honours, to endure offences, to place all hope in Me, out of Me to desire nothing, and above all things ardently to love Me. For a certain one\ by loving Me from his heart, learned things divine, and was wont to speak marvellous things. He profited more by forsaking all things, than by studying subtleties. Nevertheless, to some men, I speak common things, to others things special; to some I shew Myself sweetly in signs and figures, whilst to some I reveal mys- teries in much light. The voice of books is one, but it informeth not all alike; fur inwardly I am the teacher, the Truth, the Searcher of the heart, the discerner of thoughts, the promoter of actions, dis- tributing to every man as I shall judge meet. *This may be a personal reference: cp. Bk. f, XXV. 2. But it would be applicable to many of cliQ saints, e. g. S. Francis of Assisi. 214 OF use;less set.t'- annoyance CHAPTER XUV. OF NOT DRAWING TROUBLE TO OURSELVES FROM OUTWARD THINGS |Y son, in many things it is thy duty to be ignorant, and to esteem thyself as one dead upon the earth, and to whom the whole world is crucified^ Many things too there are which it is thy duty to pass by with a deaf ear, and be rather mindful of those which belong unto thy peace. It is more profitable to turn away one's eyes from things that displease, and to leave to each person his own opinion, than to wait upon contentious discourses. If thou stand well with God, and thou regard His judgment, thou shalt very easily endure to be as one defeated. 2. O Lord, to what a pass are we come! Behold, we bewail a temporal loss; for a pitiful gain we toil and run; while spirit- ual harm passeth away into forgetfulness, and hardly at last do w^e return to a sense of it. That which little or nothing prof- ited!, is minded, and that which is espe- cially needful, is negligently passed over; because the whole man doth slide away to things external, and unless he speedily come to himself, he willingly lieth sunk ii? outward things. 1 Gal. vi. 14. 215 OF TRUSTING OTHE:rS TOO HASTILY CHAPTER XLV. THAT CREDIT IS NOT TO BE GIVEN TO ALL. AND THAT MAN IS PRONE TO OFFEND IN WORDS GRANT me help, O Lord, out of tribulation, for vain is the salva- tion of man^ ! How often have I not met with faithfulness there, where I thought I possessed it! How often too have I found it there, where be- forehand I least expected it ! Vain there- fore is hope in men ; but the salvation of the righteous is in Thee, O God ! Blessed be Thou, O Lord my God, in all things that befall us. Weak are we and unstable; quickly are we deceived and altogether changed. Who is the man that is able in all things so warily and circumspectly to keep himself, as never to come into any deception or perplexity ? But he that trusteth in Thee, O Lord, and seeketh Thee with a single heart, doth not so easily slip^. And if he fall into any tribulation, be he never so much entangled, yet shall he quickly through Thee be drawn out, or by Thee be comforted ; for Thou wilt not forsake him that hopeth in Thee even to the end. Rare is a faithful friend, that continueth in all his friend's distresses. Thou, O Lord, Thou alone art most faithful at all » Psalm Ix. 11. * Prov. x. 29. 2l6 JF TRUSTING OTHKRS TOO HASTILY times, and beside Thee there is none other like unto Thee. 2. O how wise was that holy soul which said, My mind is firmly settled, and is grounded in CJirisf^, If thus it were with me, the fear of man would not so easily vex me, nor darts of words move me. Who is sufficient to foresee, who to guard against, all future evils? If even things that are foreseen oftentimes hurt us, how can unforeseen evils otherwise than grievously smite us? But wretch as I am, why have I not foreseen better for myself? why too have I so easily given credit to others? But we are men, noth- ing else are we but frail men, even though by many we are reputed and called Angels. Whom shall I trust, O Lord ? whom but Thee? Thou art the Truth, who deceiv- est not nor canst be deceived. And on the other side, every man is a liar^, weak, un- constant, and subject to fall, especially in words : and therefore we must scarce ever immediately give credit to that which on the face of it seemeth to sound right, How wisely hast thou warned us to be- ware of men; and, that a man's foes ar6 they of his own household^ ; and not to be- lieve, if one should say, Lo, here, or Li there^. » S. Agatha. See Lives of the Saints, Feb. ,'>. » Rom. iii. 4. » Mic. vii. 6. * S. Matt. xxiv. 23. 217 OF TRUSTING OTHI:rs TOO HASTILY I have been taught by my own hurt, and I would it may make me more cautious, and not more unwise. 'Be wary,' saith one, 'be wary, keep to thyself what I say to thee ;' and whilst I keep silence, and think it is secret, he cannot himself keep that which he desired me to keep, but presently betrayeth both me and himself, and is gone. From such tales and heedless persons protect me, O Lord, that I neither fall into their hands, nor ever commit such things myself. Give the word of truth and stead- fastness to mv mouth, and remove far from me a crafty tongue. What I am not willing to suffer, I ought by all means to beware of doing. 3. O how good it is and tending to peace, to be silent about other men, and not to believe indifferently all that is said, nor too easily to tell it further^ ; to lay one's self open to few ; and ever to be seeking after Thee as the Searcher of the heart^ : and not to be carried about with «very wind of words, but to desire that ail *hino-s both within and without, be accom- plished according to the pleasure of thy will! How safe is it, for the keeping of heav- enly grace, to avoid estimation of men, aid not to seek those things which seem to * Prov. XXV. 9. ^ Isaiah xxvi. 3. 218 or RKCEIVING CALUMNIES ARIGHT cause admiration abroad; but to pursue with all diligence the things which bring amendment of life and godly zeal ! How many hath virtue harmed, by being known and over-hastily commended ! How truly profitable hath grace been when preserved in silence, in this frail life, which we are told is all temptation and warfare! CHAPTER XLVI. OF PUTTING OUR TRUST IN GOD WHEN THE ARROWS OF WORDS ASSAIL US |Y son, stand steadily, and put thy trust in Me^ ; for what are words, but words? They fly through the air, but a stone they cannot hurt. If thou art guilty, think that thou wouldest gladly amend thyself; if thou art conscious of no fault, consider that thou wouldest gladly endure this for God's sake-. Little enough it is, that sometimes thou shouldest endure even words, since thou hast not yet the courage to bear hard stripes. And why do such small matters go to thy heart, but because thou art vet carnaP, and res"ardest men more than thou ought- est? For it is because thou art afraid of being despised, that thou art unwilling to « Psalm xxxvii. 3. 2 1 Pet. ii. 19-20. a 1 Cor. iii. 3. 210 O^ RECEIVING ^^EUMNIES ARIGHT be reproved for thy faults, and seekest the ov«r-shadowing of excuses. But look bet- ter into thyself, and thou shalt acknowl- edge that the world is yet alive in thee, and a vain desire to please men. For when thou shrinkest from being abased and confounded for thy failings, it is evi- dent surely that thou art neither truly humble, nor truly dead to the world, nor is the world crucified to thee. But hear My word, and thou shalt not care for ten thousand words of men. Be- hold, if all should be spoken against thee that could be most maliciously invented, what would it hurt thee, if thou wouldst suffer it to pass entirely away, and make no more reckoning of it than of a mote? could it pluck so much as one hair from thy head^ ? But he that hath no heart within him, nor hath God before his eyes, is easily moved with a word of dispraise. Where- as he that trusteth in Me, and hath no wish to stand by his own judgment, shall be free from the fear of men. For I am the judge^ and the discerner of all secrets; I well understand how the matter passed; I know him that offereth the injury, and him that suffereth it. From Me proceed- ed that word ; by My permission this hath happened; tliat the thoughts of many » S. Matt. X. 30; S. Luke xii. 7. « Psalm vii. 8. 220 OF RE;CEI\-I!?fr. CALUMNIES ARIGHT' hearts may be revealed^. I shall judge the guilty, and the innocent; but by a se- cret judgment I have thought fit before- hand to prove them both. The testimony of men oftentimes deceiveth ; My judg- ment is true; it shall stand, and shall not be overthrown ; it commonly lieth hid, and is manifest but to few in every matter; yet it never erreth, nor can err, although to the eyes of the foolish it may seem not right. To me therefore men ought to run in every judgment, and not to lean on their ow^n opinion. For the just man will not be disturbed-, whatsoever befalleth him from God. Even if an unjust charge be brought against him, he will not much care. Nor again will he vainly exult, if through others he be justly vindicated. For he considereth that / am He that searcheth the hearts and reins^, Who judge not according to the outward face, and hu- man appearance. For oftentimes that in Mv sight is found worthy of blame, which in the judgment of men is thought worthy of praise. 2. O Lord God, the just Judge, strong and patient^. Thou who knowest the frailty and wickedness of men, be Thou my strength, and all my confidence, for mine own conscience suf^ceth me not. Thou 1 S. Luke ii. 33. = Prov. xii. 13. 8 Psalm vii. 9; Rev. ii. 23. * Psalm vil. 12. 221 1^ life; evkrtxasting- knowest what I know not; and therefore under all blame I ought to humble myself, and to bear it meekly. Of Thy mercy then forgive me whenever I have acted otherwise, and grant me once more the grace of more thorough endurance. Be- cause better to me is Thine overflowing pity for the obtaining of pardon, than my own fancied righteousness to warn off the secret misgivings of conscience. Al- though I know nothing against myself, yet I cannot hereby justify myself^ ; for with- out Thy mercy, in Thy sight shall no man living be jiistiiied^. CHAPTER XLVII. THAT ALL GRIEVOUS THINGS ARE TO BE ENDURED FOR THE SAKE OF ETERNAL UFE MY son, be not wearied out by the labours which thou hast under- taken for My sake, nor let tribu- lations cast thee down ever at all ; but let My promise strengthen and com- fort thee under every cirucmstance. I am well able to reward thee, above all meas- ure and degree. Thou shalt not long toil here, nor al- ways be oppressed with griefs. Wait a little while, and thou shalt see a speedy « 1 Cor. iv. 4. * Psalm cxliii. 2. 222 OF LIFE EVERLASTING end of thine evils. There will come an hour when all labour and tumult shall cease. Poor and brief is all that which passeth away with time. Do in earnest what thou doest : labour faithfully in ^ly vineyard^ ; I will be thy recompense. Write, read, chant, mourn, keep silence, pray, endure crosses man- fully; life everlasting is worth all these battles, and greater than these. Peace shall come in one day which is known unto the Lord, and there shall be not day nor night- (that is, of this present time), but unceasing light, infinite brightness, stedfast peace, and secure rest. Then thou shalt not say, Who shall deliver me from the body of this deatJi^? nor cry, Woe is me, that my sojourning is pro- longed'^ ! for death shall be cast down headlong, and there shall be salvation which can never fail, no more anxiety, blessed joy, companionship sweet and noble. 2. O if thou hadst seen the everlasting crowns of the Saints in heaven^, and with how great glory they now rejoice, who once were esteemed by this world as con- temptible, and in a manner unworthy of life itself: trulv thou wouldest forthwith humble thyself even to the earth, and wouldest rather seek to be under all, than » S. Matt. XX. 7. ' Zech. xiv. 7. ^ Rom. vii. 24, * Psalm cxx. 5. " Wisd. iii. 1-9; v. 16. 223 OF THIC IIAPPINKSS 01^ HI^AVEN to have command so much as over one. Neither wouldest thou long for this Hfe's pleasant days, but rather wouldest rejoice to suffer affliction for God, and esteem it thy greatest gain to be reputed as nothing amongst men. O if these things had a sweet savour unto thee, and pierced to the bottom of thy heart, how couldest thoii dare so much as once to complain ! Are not all painful labours to be endured for the sake of life eternal ? It is no small matter, to lose or to gain the Kingdom of God. Lift up thy face therefore unto Heaven ; behold, I and all My saints with Me, who in this world had great conflict, do now rejoice, now are comforted, now secure, now at rest, and shall remain with Me everlastingly in the Kingdom of My Father. CHAPTER XLVIII. OF '''HE DAY OF ETERNITY, AND THIS UFE'S STRAITNESSES I x^ 1 MOST blessed mansion of the I vJF J City which is above^ ! O most 1^^^ clear day of eternity, which night ^■ T"^ *^ obscureth not, but the highest Truth ever enlighteneth ! O day ever joy- » Rev. xxi. 2. 2;?4 OF the: happiness of heaven ful, ever secure, and never changing to •he opposite. O that that day had shone -ipon us, and that all these temporal things were at an end ! To the Saints indeed it shineth glorious with perpetual bright- ness ; but only afar off, and as through a glass'^, to those who are pilgrims on the :arth. The Citizens of Heaven do know how full of gladness is that day, but 'the banished sons of Eve' bewail the bitter- ness and tediousness of this. The days of this life are few and eviP, full of sorrows and straitnesses. Here a man is defiled with many sins, ensnared with many passions, held fast by many fears, racked with many cares, distracted with many curiosities, entangled with many vanities, compassed about with many errors, worn away with many la- bours, burdened with temptations, ener- vated by pleasures, tormented with want. O when shall be the end of these evils? when shall I be delivered from the miser- able bondage of my sins^? when shall I be mindful, O Lord, of Thee alone^? when to the full shall I rejoice in Thee? When shall I be without all hindrance in true liberty, without all heaviness of mind and body? When shall I have solid peace, peace secure and undisturbed, peace with- in and peace without, peace every way > 1 Cor. xiii. 12. ' Job yii. » Rom. vii. 24. * Psalm Ixxi. 16. 225 OF THE HAPPINESS OE HEAVEN- assured? O good Jesu, when shall I stand to behold Thee? when shall I con- template the glory of Thy Kingdom ? when wilt Thou be unto me all in all ? O when shall I be with Thee in Thy Kingdom, which Thou hast prepared for Thy be- loved ones from all eternity ? I am left, a poor and banished man, in the land of mine enemies where there are daily wars and very great calamities. 2. Comfort my banishment, assuage my sorrow ; for my whole desire sigheth after Thee. For all is a burden to me, whatso- ever this world offereth for consolation. I long to enjoy Thee most inwardly, but \ cannot attain unto it. I desire to cling fast to things heavenly, but temporal things and unmortified passions weigh me down. With the mind I wish to be above all things, but with the flesh I am enforced against my will to be beneath them. Thus, unhappy man that I am^, I fight against myself, and am become grievous to mine own self, whilst my spirit seeketh to be above, and my flesh to be below. O what do I inwardly suffer, whilst in my mind I dwell on things heavenly, and presently whilst I pray, a multitude of fleshly things hasten upon me. O my God, be not Thou far from me, nor turn away in wrath from Thy servant"^, 1 Rom. vii. 24; viii. 23. = Psalm Ixxi. 12. 22§ CT THZ HAPPINiaSg OF HKAVEN Flash forth Thy lightning, and scatter them; shoot out Thine arrozvs^, and let all the imaginations of the Enemy be con- founded. Gather in, and call home ray senses unto Thee ; make me to forget all worldly things ; grant me to cast . away speedily and to scorn all sinful phantoms. Succour me, O Thou eternal Truth, that no vanity may move me. Come to me, Thou heavenly sweetness, and let all im- purity flee from before Thy face. Pardon me also, and in mercy deal gent- ly with me, as often as in prayer I think on aught beside Thee. For truly I confess, that I am wont to be exceeding distracted. For oftentimes I am not where I am bodily standing or sitting ; but rather there I am, whither my thoughts do carry me. Where my thoughts are, there am I ; and commonly there are my thoughts, where my affection is. That readily hasteneth to me, which naturally bringeth delight, or by custom is pleasing. And for this cause, Thou that art Truth itself hast plainly said, Por ivhcre thy treasure is, there thy heart is also-. If I love Heaven, I willingly muse on heavenly things. If I love the world, I rejoice with the felicity of the world, and grieve for the adversity thereof. If I love the flesh, I constantly imagine those > Psalm cxliv. 6. * S. Matt. vi. 227 OF the; faithful christian's reward ' things that belong to the flesh. If I love the Spirit, I delight to think on things spiiritual. For whatsoever things I love, of these do I willingly speak and hear, and *:arry home with me the forms thereof. But blessed is the man^, who for Thy sake, O Lord, granteth leave to depart unto all creatures, who doth violence to his nature, and through fervour of the Spirit crucifieth the lusts of the flesh ; that so with a serene conscience he may offer a pure prayer tmto Thee, and all earthly things both outwardly and inwardly being excluded, he may be meet to be admitted into the angelical choirs. CHAPTER XLIX. OF THE DESIRE OF ETERNAL UFE, AND HOW GREAT REWARDS ARE PROMISED TO THOSE THAT STRUGGLE MY son, when thou perceivest the de- sire of eternal bliss to be poured on thee from above, and longest to depart out of the tabernacle of the body, that thou mayest be able to con- template My brightness, without shadow of turning; open thy heart wide, and re- ceive this holy inspiration with thv whole desire. Give fullest thanks to the Heav- enly Goodness, which treateth thee w^t' 1 S. Matt. xix. 12. 228 OF THE Faithful christian s reward such condescension, visiteth thee merciful- ly, stirreth thee up fervently, sustaineth thee powerfully, lest through thine own weight thou sink down to earthly things. Foi thou dost not obtain this by thy own thought or endeavour, but by the mere condescension of heavenly grace and di- vine regard ; to the end that thou mayest make further progress in all virtues, and in greater humility, and prepare thyself for future conflicts, and mayest earnestly strive to cleave unto Me with the whole affection of thy heart, and to serve Me with a fervent will. 2. My son, oftentimes the fire burneth, but the flame ascendeth not up without smoke. So likewise the desires of some men burn towards heavenly things, and yet they are not free from temptation of carnal affection. And therefore they act not altogether purely for the honour of God, in that they make such earnest re- quests to Him. Such also oftentimes is thy desire, which thou hast pretended to be so earnest. For that is not pure and perfect, which is tinc- tured with self-seeking. Ask not for that whiVh is delightful and profitable to thee, but for that which is acceptable to Me, and tendeth to My honour; for if thou judofest aright, thou oughtest to prefer and follow My appointment, rather than 22Q OF THi: FAITHFUI, CHRISTIAN'S REWARD thine own desire, or any thing that is de- sired. I know thy desire, and have heard thy many groanings. Already thou wiliest to be in the glorious liberty of the sons of God^ ; already dost thou delight in the everlasting habitation, and the heavenly country which is full of joy: but that hour is not yet come ; still there remaineth an- other time, and that a time of war^, a time of labour and of trial. Thou desirest to be filled with the Chiefest Good, but thou canst not attain it at once. / am^; wait thou for Me (saith the Lord) until the Kingdom of God shall come^. Thou art still to be tried upon earth, and to be exercised in many things. Com- fort shall be sometimes given thee, but the abundant fulness thereof is not granted. Take courage therefore, and he strong^, as well in doing as in suffering things con- trary to nature. It is thy duty to put on the new man^, and to be changed into another person^ It is thy duty oftentimes to do what thou wouldst not ; and what thou wouldst do, it is thy duty to leave. That which pleaseth others shall go well forward; that which pleaseth thee, shall not speed. That which others say, shall be heard ; what thou say- » Rom. viii. .21. « Job vii. 1. •Excel, iii. 14; S. John viii. 58. * S. Luke xxii. IS. • Josh, i, 7. « Eph. iv. 24. Sam. x. <6, 230 ■ OF THK FAITHFUL CHRISTIAN S RE:WARD est, shall be accounted nothing. Others shall ask and shall receive ; thou shalt ask but shalt not obtain. Others shall be great in the mouth of men, but about thee there shall be silence. To others this or that shall be committed, but thou shalt be accounted useful for nought. At this nature will sometimes be troubled, and it is a great thing if thou bear it with silence. In these and many like instances, the faithful serv- ant of the Lord is wont to be tried, how far he can deny and in all things break himself. There is scarcely any thing wherein thou hast such need to die to thyelf, as in seeing and suffering those things that are ad- verse to thy will ; especially when that is commanded to be done, which seemeth unto thee inconvenient, or useless. And because thou being set under authority darest not resist the higher power, there- fore it seemeth hard to thee to walk at another's nod, and to give up all thine own opinion. But consider. My son, the fruit of these labours, the end coming swiftly, and the reward exceeding great ; and thou wait not from these things have heaviness, but the strongest comfort of thy patience. For instead of that little of thy will, which now thou so readily forsakest, thou shalt al- ways have thy will in Heaven. There 23J '^'Olf TH^ FAITHFUL CHRISTIAN'S REWARD surely thou shalt find all that thou mayest wish, all that thou shalt be able to desire. There thou shalt have within thy reach all good, without fear of losing it. There shall thy will be ever one with Me ; it shall not covet any outward or private thing. There none shall withstand thee, no man shall complain of thee, no man hinder thee, nothing come in thy way; but all things thou canst desire shall be there to- gether present, and refresh fny whole af- fection, and fill it up to the brim. There I will give thee glory for the reproach which here thou sufferedst, the garment of praise for heaviness'^, for the lowest place a kingly throne for ever. There shall the fruit of obedience appear, the labour of repentance shall rejoice, and humble sub- jection shall be gloriously crowned. At present then bend thyself humbly under the hands of all, and care not who said this or commanded it. But to this take especial care, that whether thy supe- rior, or thy inferior, or thine equal, re- quire any thing of thee, or hint at any thing, thou take it all in good part, and with a sincere will endeavour to fulfil it. Let one seek this, another that; let this man glory in this, the other in that, and be praised a thousand thousand times ; but do thou rejoice neither in this, nor in that, but in thine own contempt, and in the good * Isaiah Ixiii. 3* 232 OF COMF(^T FOR THE) DESOLATE pleasure and honour of ^le alone. This is what thou art to wish, that whether it be by life or by death God may be always glorified in thee^ CHAPTER L. HOW A DESOLATE MAN OUGHT TO OFFER WW SELF INTO THE HANDS OF GOD I r^\ LORD God, Holy Father, be Thou [ V/ J blessed both now and for ever- f^^S] more, because as thou w^ilt, so is V tWTlJ it done, and what Thou doest is good. Let Thy servant rejoice in Thee, not in himself nor in any thing else ; for Thou alone art the true gladness. Thou art my hope and my crown. Thou art my joy and my honour, O Lord. What hath Thy servant, but what he hath received from Thee-, even without any merit of his? Thine are all things, which Thou hast given, and which Thou hast made. / am poor, and in my labours, from my youth^ ; and my soul is sorrowful some- times even unto tears ; sometimes also my spirit is of itself disquieted, bv reason of impending sufferlns^s. I long after the joy of peace ; the peace of Thy sons I ear- nestly crave, who are fed by Thee in the light of Thy consolation. If thou give » ^il. i. 20. « 1 Cor. iv. 7. •Psalm Ixxxviii. 15. 2.%3 - or coMi'oRT FOR the:'De:soi.ate; peace, if Thou pour into me holy joy, the soul of Thy servant shall be full of mel- ody, and devout in Thy praise. But if Thou withdraw Thyself (as very often Thou art wont), he will not be able to run the way of Thy commandments^ ; but rather he will bow his knees, and smite his breast, because it is not now with him as it was in times past, when Thy candle shined upon his head^, and under the shadow of Thy wings^ he was protected from the temptations which assaulted him. 2. O righteous Father, and ever to be praised, the hour is come that Thy servant is to be tested. O beloved Father, meet and right it is that in this hour Thy serv- ant should suffer something for Thy sake. O Father, evermore to be honoured, the hour is come, which from all eternity Thou didst foreknow should come; that for a short time Thy servant should outwardly be oppressed, but inwardly should ever live with Thee. Let him be for a little while held cheap, and humbled, and fail in the sight of men ; be wasted with suffer- m