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MIRROR FOR MONKS.

WRITTEN BV
le. BVovi

LEWIS BLOSIUS,

ABBOT OF ST. BENET'S ORDER.

EDITED, WITH A PREFACE, BY
SIR JOHN DUKE COLERIDGE,
HER majesty's ATTORNEY GENERAL,
M.P. FOR EXETER, AND LATE FELLOW OF EXETER COLLEGE, OXFORD.

SECOND EDITION

LONDON:
C. J. STEWART, ir, KING WILLIAM STREET, W.C.
1872.

Me46'
5TO

PREFACE.

The author of the following treatise, Louis
Frangois de Blois, or (to adopt the style by
which, from the fact of his having written in
Latin, he is more commonly known) Ludovicus
Franciscus Blosius, was born in the month of
October, 1506, at the Chateau of Doustienne,
in the diocese of Liege, in Hainault. He was
of a house noble in itself, and connected with
more than one royal family, his father being
Adrian de Blois, Seigneur of Juvigni, and his
mother, Catharine de Barbangon. His parents
had ten children, six sons, most of them men
of distinction in their various ways of life, and
four daughters. The youngest daughter, under
the influence of her brother Louis, to whom
she was tenderly attached, devoted herself to
a Religious life, pursuing it with a gentle per
severance, of which the biographer of her
brother has left us a striking record. Blosius

iv Preface. *
was educated at the Court of Prince Charles,
afterwards the Emperor Charles V., by whom
he was greatly beloved, and who is said to
have been a constant student of his writings.
At the early age of fourteen he entered the
Benedictine Order at the Monastery of Liessies,
in Hainault, and in the course bf a very few
years the singular beauty of his character and
the holiness of his life recommended him to
the Abbot, Giles Gipius, as Coadjutor in the
government of the Society. In 1530, while
only twenty-four years old, he succeeded Giles
as Abbot. From that time till his death in
1563 or 1566 (the date of his death appears
to be uncertain), he devoted himself entirely
to the government of his monastery, to the
improvement of its discipline, and the ripening
and strengthening of its Religious character, both
by his own personal influence and example, and
by a new body of statutes which he drew up,
and for which he procured the approval of Pope
Paul III. in 1545. The Abbacy of Tournay
and the Archbishopric of Cambray were pressed

Preface. v
upon him in vain by Charles V. He would
not leave his monastery, and lived and died
an example of that holy life which it is the
main object of all his works to build up and
confirm in others.
His works fill a folio volume, are written in
Latin, .and are entirely devotional. The most
famous of them is the little treatise, an old
translation of which is now reprinted. It was
published by Blosius under the assumed name
of the Abbot Dacryanus, and during his life
time he never openly acknowledged himself its
author. Indeed, in the Life of Blosius prefixed
to the complete edition of his works, published
at Ingoldstadt in 1726, under the care of
Anthony de Winghe, there is an elaborate
discussion whether it was in truth the work
of Dacryanus or of Blosius himself There
can be no kind of doubt, however, that
Blosius wrote it. There never was an Abbot
Dacryanus, and the name itself, the " Weeper,"
is manifestly symbolical of the contents of
the book.

vi Preface.
The Mirror for Monks has been very
popular. It has been translated into French,
first by De la Nauze, in 1726, and secondly
by the celebrated De Lamennais, in 1820.
De Lamennais prefixed to his edition a striking
Preface, eulogizing ascetic writers in general,
and Blosius in particular. " It would be a
great mistake," says he, "to suppose, on
account of this title, that it is of use only
to those for whom it seems to have been
principally composed. There is no Christian,
in whatever station he may be, who may not
read it and meditate upon it with profit. All
the precepts of the spiritual life, all the counsels.
which can lead to perfection, are here brought
together, and we are not afraid to say, pre
sented with a charm of manner which renders.
them attractive, without any touch of the
scholastic dryness which too often mars the
best works of this kind. We know none,.
not even excepting the Imitation of Christ,,
so superior in other respects, which unites irs
the same degree sweetness, tenderness, lively

Preface. vii
feeling, and naive expression. One sees and
feels throughout that the author is himself
penetrated by the truths he proclaims, for
'the heart of the wise teacheth his mouth,
and addeth learning to his lips.'"^''
The English translation here reprinted was
published in Paris in 1676, and has become
now a book of extreme rarity. The copy used
for this reprint, the use of which I owe to the
kindness of Mr. Richmond, is, in spite of many
endeavours to procure another, the only one I
ever saw. The book is not mentioned in the
last edition of Brunet, and only one example of
it is noticed in Mr. Bohn's edition of Lowndes.
I have made the spelling conform to our
present usage. The spelling of 1676, at any
rate the spelling of this book, has no philo
logical value. It is simply bad and incorrect
spelling ; and to have retained it would have
been valueless to the scholar, and a mere
hindrance to the free use of the work itself
as a book of devotion or meditation.
* Proverbs xvi. 23.

viii Preface.
, I am unable to give any account of the
translation, or to say who was the translator.
There are a considerable number of like trans
lations, of more or less merit, made about the
same time, and published abroad for the use
of English Roman Catholics living in foreign
countries. The writers of these books never
returned to England ; the readers of them were
gradually merged into the population of the
foreign countries where they lived ; and thus
the history of the books, and the very names
of their writers, are now unknown, at least in
England, and possibly have perished altogether.
I, at any rate, can furnish no information :
but I hope the beauty and value of the book
itself will be a sufficient reason for its being
reprinted with any one who reads it. I have
no other reason to give for reprinting it, but
that I hope it may do good. Blosius,. it is true,
was a Roman Catholic Abbot of the sixteenth
century. But it may soften prejudice and
enlarge sympathy to find, as in the much
higher example of the Imitation of Christ,

Preface. ix
how pure, how simple, how Scriptural, how
devout, how intensely and essentially Christian
was the religion taught and practised by such
a man at such a time. I might indeed, as.
both the French translators did, have softened
the title, which as it stands may awaken
prejudice ; and have altered a sentence here.
and there, with which, perhaps, all readers
belonging to the Church of England may not
agree. But I have thought it best to leave
Blosius as I found him, and as his English
translator left him. The Mirror for Monks-
Is really a looking-glass for Christians, and to^
Christian readers I commend it.
John Duke ^Coleridge.
BucMand Court, Ashburton,
1st October, 1870.

I had intended to confine the reprint of
this translation to the very limited number
of copies which during the present year have

X Preface.
been placed in the hands of those few persons
I thought might feel interested in the matter.
But the little book has excited more interest
and been received with more favour than
I expected ; and I have been advised by
some, to whose opinion and wishes I owe
every deference, to allow of its publication
Among these I may mention Dr. Newman,
Mr. Gladstone, and my father, Sir John Taylor
Coleridge. Accordingly the book is now
published, contrary to my original intention,
but no doubt on my responsibility.
It is hardly necessary to say that I do
not agree with every theological doctrine which
Blosius assumes or inculcates in his book.
But I think "the book in itself a good and
beautiful book; I believe the writer of it to
have been a holy man ; and I do not think
it right, in spite of high authority to the
contrary, to mutilate or adapt such works as
these. To do so appears to me unmanly and
unfair. It is as if we were afraid of the
soundness of our convictions, and dared not

Preface. xi
look in the face the fact that good men in
other times did not share them. Whereas it
is part of Christian history that very good
and saintly men have held opinions in religion
which we now think mistaken ; and it is a
narrow and shallow judgement which holds
such opinions to be inconsistent with true and
vital Christianity. This book, to my mind,
proves that they are nowise inconsistent ; and
I most earnestly hope that those who read it
carefully will think so too ; and may find it
kindle or increase in their hearts the love of
God and of His Son. John Duke Coleridge.

Buckland Court, Ashburton,
Sist August, 1871.

A TABLE OF THE THINGS CONTAINED
IN THIS TREATISE.

PAGE
Chapter I.  i
Chapter II. — How we ought to bestow our time
from our first rising to Matins in the morning . 8
Chapter III, — God hath two sorts of servants,
and the description of both .... 14
Chapter IV. — That for every hour of the day we
ought to cleave to some settled exercise, lest
our mind grow sluggish ..... 22
Chapter V. — How powerful and efficacious the
remembrance of Christ's Life and Passion is . 29
Chapter VI. — We must daily call to mind the
manifold sins which we have committed . . 46
Chapter VII. — Every one ought to consider his
own ability, and to proceed accordingly . . 55
Chapter VIII. — A very good means to obtain
humility  67
Chapter IX  70
Chapter X.— Martha may serve as a mirror for
imperfect Religious men ; Mary for such as are
grown to perfection  78
Ch.\pter XI. — Perfect mortification is the certain
and only short way to perfection ... 86
Chapter XII. — A Monk or Nun, by virtue of their
profession, is bound to tend to perfection . - 95

A MIRROR FOR MONKS.

CHAPTER I.
You desire of me, beloved Brother Odo, a spiritual
mirror or looking-glass, wherein you may behold
yourself, and exactly see both your beauty and
deformity. This request of yours is somewhat
strange. Certainly, I think that you know me
not ; for if you did, whence doth it happen, that
you request a spiritual thing of a carnal man ?
Nevertheless, lest I might seem to neglect, or
rather to contemn your request, behold I send
what our penury hath been able to afford you.
Accept therefore of this short instruction, by reading
whereof you may peradventure slenderly learn what
you are, what you are not, or certainly what you
ought to be.
First and foremost, therefore, I admonish you
often and seriously to consider the end of your
B

2 A Mirror for Monks.
coming into your monastery ; that being dead to
the world and yourself, you may live to God.
Strive therefore with might and main to accomplish
that for which you came ; learn strongly to despise
all sensible things, and manfully to break, and no
less wholesomely to forsake yourself Make haste
to mortify your passions and vicious affections that
are in you.
Busy yourself in repressing the unstable wander
ings of your heart ; strive to overcome weariness,
idleness, and the irksomeness of your infirm mind.
Spend your daily labour in these things ; let this
be your glorious contention and healthful afHiction.
Be not remiss ; but arise, watch, look about you,
and expose yourself wholly, lest you be evilly
partial to yourself God requireth thus rauch of
you ; so doth your state.
You are called a Monk: see that you be truly
what you are called. Do the work of a Monk.
Labour earnestly in beating down and casting forth
vice. Be always armed against the frowardness of
nature, against the haughtiness of mind, against
the pleasures of your flesh, and the enticements of

A Mirror for Monks. 3
sensuality. Understand well what I say. If you
permit pride, boasting, vainglory, self-complacence,
to domineer over your reason, you are no
Monk. If you frowardly follow your own sense, and
dare despise every humble office, you are not what
you are called — you are no Monk.
If as much as in you lieth you repel not envy,
hatred, maliciousness, indignation ; if you reject not
rash suspicions, childish complaints, and wicked
murmurings, you are no Monk.
If a contentious and earnest strife being risen
between you and another, you do not presently
treat of a reconciliation, and what wrong soever
hath been done, you do not presently pardon
sincerely, but seek for revenge, and retain a
voluntary private grudge, and not a true and
sincere affection in your heart, or show outwardly
signs of disaffection^-nay, if when occasion and
necessity requireth, you defer to help him that
hath injured you, you are no Monk, you are no
Christian, you are abominable before God.
If having done amiss, you are ashamed regularly
to accuse yourself and freely to confess your

4 A Mirror for Monks.
fault ; if being blamed, reproved, and corrected, you
be not patient and humble, you are no Monk.
If you neglect readily and faithfully to obey
your ghostly Father, if you refuse to reverence and
sincerely to love him as God's vicar, you are no
Monk. If you willingly withdraw yourself from the
Divine Office and other conventual acts, if you
assist not watchfully and reverently in the service
of God, you are no Monk.
If, neglecting internal things, you take care only
about the external, and with a certain dry custom
move your body but not your heart to the works
of religion, you are no Monk.
If you give not your mind to holy reading
and other spiritual exercises, if you have your
mind so possessed with transitory matters that
you seldom lift yourself up to eternal, you are
no Monk.If you desire delicate and superfluous meats,
and inteniperately long after the drinking of wine
beyond the measure of a cup, especially if you
be in health, and have beer or other convenient
drink sufficiently, you are no Monk.

A Mirror for Monks. 5
If foolishly you require precious apparel, soft
beds, and other solaces of the flesh which agree
not with your state and profession ; if, loving
corporal rest, you refuse to undergo labour and
affliction for God's sake, you are no Monk.
If you cannot endure solitude and silence, but
are delighted with idle speeches and inordinate
laughter, you are no Monk.
If you love to be with seculars, if you desire to
wander out of the monastery through the villages
and cities, you are no Monk.
If you presume to take any small matter, to
send, receive, or keep any things without the
knowledge or permission of your Superior, you are
no Monk.If you esteem not the ordinations of holy
religion, though never so little, and willingly do
transgress them, you are no Monk. To conclude :
If you seek any other thing in the monastery
but God, and with might and main aspire not
to perfection, you are no Monk.
As I have said, therefore, that you may truly
be what you are called, and may not wear the
habit of a Monk in vain, do the work of a Monk.

6 A Mirror for Monks.
Arm yourself against yourself, and ^s much as
in you lieth overcome and subdue yourself If
presently you find not the peace you desire; if, I
say, as yet you cannot be at rest, but are troubled
and assailed by brutish motions and turbulent
passions : yea, if so be by God's permission, for
your own profit, throughout your whole life you
shall have to do with such enemies, despair not, be
not effeminately dejected, but, humbling yourself
before God, stand and be steadfast in your place,
and skirmish stoutly ; for even the vessel of
election, St. Paul, endured temptations all his life
time, in which he was buffeted by the angel of
Satan. When he often beseeched our Lord to be
freed from this trouble he obtained it not, for that it
was not expedient for him ; but our Lord answered
his prayer, "My grace is sufficient for thee, for
strength is perfected in weakness." And so after
wards St. Paul did gratefully endure the scourge of
temptation. Being comforted by the example of
this most strong and invincible champion, faint not
in temptation, but endure manfully, remaining fixed
I and immoveable in this holy purpose ; for without
I doubt, this labour of yours is grateful to God,

A Mirror for Monks. 7
although the same seem hard and insufferable to
you. Go through this spiritual martyrdom with
an invincible mind. Doubt not, although you be
a thousand times wounded, and as often trod under ,
foot, if you stand to it, if you give not ground to
your enemy and like a coward cast not away your
weapons, you shall receive a crown. Do according
to your ability, and commend the rest to God's
disposing, saying : As Thy will is in Heaven, so be
it done. Let the divine will and ordination be
your chief consolation. Which way soever you
turn yourself, wheresoever you are, you shall find
tribulations and temptations as long as this life
lasteth ; which, that you may patiently endure, you
ought always to be prepared.
But you are happy, if by grace you have
proceeded so far that all grief and affliction what
soever become truly pleasing to you for God's
sake. What think you. Brother, is my glass big
enough ; or is not this yet sufficient for you, but
y6u yet desire to hear in more express terms, more
abundantly and fully, how to compose yourself
within and without, or how, according to reason,
you ought to order every day before God.

CHAPTER IL
HOW WE OUGHT TO BESTOW OUR TIME FROM OUR
FIRST RISING TO MATINS IN THE MORNING.
As soon as you are awake and ready to rise to
Matins, devoutly arm yourself with the sign of
the Cross, and briefly pray to God that He will
vouchsafe to blot out the stains of sin in you,
and be pleased to help you. Then, casting all
vain imaginations out of your mind, think upon
some other thing that is spiritual, and conceive as
much purity of heart as you can, rejoicing in your
self that you are called up to the praise and
worship of your Creator. But if frailty of body,
if heaviness of sleep, if conturbation of spirit,
depress you, be not out of heart, but be comforted
and force yourself, overcoming all impedimenls
with reason and willingness ; for the Kingdom of
Heaven suffereth violence, and the violent take it
by force. Certainly, according to the labour which

A Mirror for Monks. 9
you undergo for the love of God, such shall be
your recompense and reward. Being come off from
your bed, commend and offer yourself, both body
and soul, to the Most High ; make haste to the
choir, as to a place of refuge and the garden of
spiritual delights. Until Divine Office begins, study
to keep your mind in peace and simplicity, free
from troubles and the multiplicity of uncertain
thoughts ; collecting a goodly and sweet affection
towards your God by sincere meditation or prayer.
In the performance of the Divine Office have a care
to pronounce and hear the holy words reverently,
perfectly, thankfully, and attentively, that you may
taste that your Lord is sweet, and may feel that
the Word of God hath incomprehensible sweetness
and power. For whatsoever the Holy Ghost hath
dictated is indeed the life-procuring food, and the
delightful solace of a chaste, sober, and humble soul.
Remember, therefore, to be there faithfully attentive,
but avoid too vehement cogitations and motions of
mind ; especially if your head be weak, lest
being hurt or wearied, confounded and straitened
internally, you shut the sanctuary of God against
yourself Reject, likewise, too troublesome care.

i

IO A Mirror for Monks.
which commonly bringeth with it pusillanimity and
restlessness, and persevere with a gentle, quiet, and
watchful spirit in the praises of God, without singu
larity. But if you cannot keep your heart from
wanderings, be not dejected in mind ; but patiently
endeavour, patiently do what lieth in your power,
committing the rest to the divine will. Persevere
in your goodly affection towards God, and even
your very defects, which you are no way able to
exclude, will in a manner beget you consplation.
For as the earth, which is of a convenient nature,
doth by the casting of dung, oftentimes more
faithfully send forth her seeds ; so a mind of
goodwill, out of the defects which by constraint
it sustaineth, shall in due time receive the most
sweet fruit of divine visitation, if it« endure them
with patience.
And what profit do you reap by being im
patient ? Do you not heap calamity upon calamity .'
Do you not show your want of true humility,
and bewray in yourself a pernicious propriety ? *
* This word is here used in a sense perhaps new to many readers.
It does not of course mean what we now commonly understand by it ;
but is used by Blosius and by many other ascetic writers to signify

A Mirror for Monks. 1 1
As long as you do reverently assist, and are
ready with a prompt desire of will to attend,
you have satisfied God ; neither will He impute
the inordinateness of this instability to you, if so-
be by your negligence you give not consent unto
it, and before the time of prayer you set a guard
over your senses. If you cannot offer a perfect
dutifulness, offer at least a good will : oflTer a right
intent in the spirit of humility ; and so the devil
shall not find any occasion to cavil against you.
Although you have nothing else to offer but a
readiness, in body and spirit, to serve our Lord
in holy fear, be sure of it that you shall not lose
your reward. But, woe to your soul, if you be
I negligent and remiss, and care not to give attend
ance ; for it is written — " Cursed is the man that
doth the work of God negligently." Be diligent,
that you may perform what you are able, if you
a habit of mind the opposite of that which is expressed by the word
"detachment." " Self-seeking" has been suggested to me as an equiva
lent, but it hardly is so. Perhaps " the thinking of things solely with
reference to oneself," or " a desire to possess things whether temporal
or spiritual for oneself alone," would express the idea intended to be-
conveyed by the word. But the periphrasis would be long and awk
ward, and I leave the word as it is, here and elsewhere in the treatise,
with this explanation.

12 A Mirror for Monks.
be not able to perform what you desire. Upon
this security, be not troubled , when impediments
happen, and you be not able to perform as much
as you would. When, I say, distraction of your
senses, dejection of mind, dryness of heart, grief of
head, or any other misery or temptation afflicteth
you, beware you say not : I am left, our Lord hath
cast me away, my duty pleaseth Him not. These
are words befitting the children of distrust. Endure,
therefore, with a patient and joyful mind all
things for His sake that hath called and chosen
you, firmly believing that He is near to those
that are of a contrite heart. For if you humbly,
without murmuring, carry this burden laid on you,
not by mortal tongue to be uttered, what a deal
of glory you heap up for yourself in the life to
come. You may truly say unto God : As a beast
am I become with Thee. Believe me. Brother, if
being replete with internal sweetness, and lifted
up above yourself, you fly up to the third heaven,
and there converse with Angels, you shall not do
so great a deed as if for God's sake you shall
effectually endure grief and banishment of heart
-and be conformable to our Saviour; when, in

A Mirror for Monks. i ^
extreme sorrow, anguish, fear, and adversity, crying
unto His Father— "Let Thy will be done;" Who
also, being thrust through His hands and feet,
hanging on the Cross, had not whereon to lean
His Head; Who also most lovingly endured for
thee all the griefs and disgraces of His most bitter
Passion. Therefore, in holy longanimity, contain
yourself, and expect in silence until it shall please
the Most High to dispose otherwise. And certainly
in that day it shall not be demanded of you
how much internal sweetness you have here felt;:
but how faithful you have been in the love and
service of God.

CHAPTER in.
<JOD HATH TWO SORTS OF SERVANTS, AND THE
DESCRIPTION OF BOTH.
Among those that are called the servants of God, ,
tnany serve Him unfaithfully, few faithfully. Indeed,
unfaithful servants, as long as they have sensible
devotion and present grace of tears, do serve
God with alacrity, they pray Willingly, joyfully go
about good works, and seem to live in deep
peace of heart; but as soon as God hath thought
it good to withdraw that devotion, you shall see
them troubled, chafe, become malicious and impa
tient, and at last neither willing to be at their
prayers nor any other divine exercises. And because
they feel not internal consolations as they desire,
they perniciously betake themselves to those that
are external and contrary to the spirit, whereby
it is manifest that they are not purely God's gift,
and abuse them to their own pleasure ; for if they
did love God purely, and did not viciously rest in

A Mirror for Monks. 1 5
His gifts, they would remain peaceable in God,
those gifts being taken away; and would not even
then turn out of the way to unlawful consolations.
Therefore they are unfaithful, because in adversity
they keep not touch with God. They believe for
awhile, and shrink back in time of trial. They
would have all things go on their side, and endure
nothing that goeth against them. If God grant
those things that they would have, they serve Him ;
if He deny them, they leave Him — nay, in pros
perity they serve not God, but themselves ; and in
all things would rather have their own will done
than God's. They place sanctity in internal sweet
ness and consolation, rather than in the perfect
mortification of vices; being ignorant that by the
withdrawing of devotion it more certainly appeareth,
if one truly love God, than by the infusion of it.
For that sensible devotion is commonly more truly
a natural than spiritual devotion.
But whatsoever it be, unless a man make use
of it wisely, it is wont oftentimes to bring him
that is so affected to a hidden kind of pride, a
wicked complacence and a vain security, as we
daily see in these unfaithful servants. For as soon

1 6 A Mirror for Monks.
as they are tickled with this inward sweetness, they
will forsooth begin to judge and despise others :
they think themselves great saints, and the secre
taries of God ; they expect and wonderfully long
after divine revelations, and wish that some miracles
were done by them, or of them, by which others
might take notice of the holiness which they think
they have, but have not. Thus do they use to
vanish away in their own imaginations, who gape
more after sensible grace than the Giver of grace.
But faithful servants behave themselves far other
wise, for they seek not themselves, but God ;
neither their own consolation, but chiefly the will
and honour of God ; they always fly propriety ;
whether God be pleased to infuse or not to infuse
the influence of internal sweetness, they are all
one, and persisting in equality of mind cease not
to love and praise God. It is not internal darkness,
nor difficulty of senses, nor coldness of affections,
nor dryness of heart, nor dejection of mind, nor
drowsiness of spirit, nor adversity of temptation;
to conclude, it is neither misery of adversity, nor
success of prosperity, that is able to heave them
out of their place ; for although, peradventure, they

A Mirror for Monks. 17
feel in the inferior powers of the soul the
oppression of inordinate sorrow proceeding from
adversity, or the violence of sensual delight arising
out of prosperity, they are not for all that dejected,
because they continue quiet in the reason or higher
part of the soul, and do conform their will to
the divine will or permission, and grieve that they
feel the least contradiction of unseemly motions.
Being founded, therefore, as a firm rock, they
persist steadfast in the love of God, as they whose
chief comfort is in His will. They are always
devout, because with all their power they avoid
and abhor whatsoever is displeasing to God, and
may never so little contaminate the purity of their
heart ; and, committing themselves in all chances to
God, do still possess a pure, free, and quiet mind.
This is the truest devotion and most acceptable to
God. The other sensible devotion, which is more
familiar to novices, or those that are lately con
verted, is not durable and sure, yet notwithstanding
it is very profitable to us if we wisely make use of
it. The faithful servants (for so I still call them,
whom Christ calleth not servants, but friends),
faithful servants, I say, do seek after that effectual
c

i8 A Mirror for Monks.
and most pleasant sweetness of grace also ; they
seek after the joy of our Lord's sal-C^ations ; they
seek after His most lovely countenance and most
sweet embraces, but they do this with a spiritual
and bashful, not with a sensual, greediness, or
childish lightness, or a troubled impatience. They
desire the gifts of God, not that they m.ay be sen
sually delighted in them, but that, being made more
fervent by them, and more pure from all inordinate
ness, they may please their heavenly Bridegroom.
They love the gifts of God, and willingly thank
Him for them ; but yet they keep themselves, as
it were, quiet and free from them as long as they
rest not in them. By grace they go forward to
the Giver of Grace and Supreme Good, in Whom
only it is lawful for them to rest. They are truly
happy, because by how much the less they stick
to those gifts they receive so many the more.
And although they be never so much endowed
with blessings from God, they lift not up their
mind, they despise not others, but themselves; I
say, they despise and acknowledge themselves
unworthy of all spiritual grace, they always keep -
in mind that whatsoever they have it is of God's

A Mirror for Monks. 19
mere mercy, and that of them more is exacted
to whom more is given or committed. And so
continuing in holy fear, and by these gifts pro
ceeding in humility, they confess themselves to be
below the lowest. They rejoice and glory within
themselves if, being oppressed with unjust infamy,
reproaches, injuries, and uttermost scorn, they have
imitated Christ ; not if they could be elevated
above themselves by excess of mind, or could
see strange visions, or do most apparent miracles.
They, presently making the sign of the Cross,
repel the deceitful suggestions by which the devil
endeavours to allure them to vainglory and self-
complacence, no way consenting to the subtleties
of the wicked serpent. They do not confidently
place the loss of their salvation either in the
number or in the merit of good works which they
do, but put their trust in the freedom of the
sons of God, which they have obtained by the
blood of Christ. We then, brother, knowing the
difference of the faithful servants, endeavour to be
of those which, may be, you are not of, and strive
to leave them of whom, peradventure, you are one.
If you are of those you would not be of, and are
C 2

20 A Mirror for Monks.
not of those of whom you would be, grieve and
humble yourself, for God giveth grace to the humble.
And certainly, if you humble yourself in the sight
of our Lord, grieving that you are yet of the number
of the unfaithful, you have already in a manner
passed into the lot of the faithful ; labour, persevere,
fear not. You shall not be reproved with the
unfaithful, but shall be received with the faithful.
There are others also that are bound to the
divine service, and yet cannot be called either
faithful or unfaithful servants of God ; these a
man may lawfully call the idle slaves of the devil.
I mean those unhappy wretches that, esteeming
either not at all, or very little, of devotion or the
grace of God, and altogether neglecting the interior
parts, make a show, as though they honoured God
with their lips, but their heart is far from Him.
These being plunged over head and ears in a sea
of evil, do little think of their own salvation.
These are all one to-day as they were yesterday.
They came from the choir as they went thither,
viz., unclean, tepid, apt to no goodness, wander
ing, dissolute, without fear, without reverence. By
the divine praises, which with a polluted mouth they

A Mirror for Monks. 2 1
utter, they more exasperate than please. I would
to God these had kept them in the world ; for what
do they in monasteries ? why tread they on holy
ground .' why devour they the alms of the just .'
why pollute they the angelical schools of spiritual
exercises with carnal delights 1 If they intended
to live uncleanly, they should have remained in
a place for their purpose, and not have entered into
places of purity. Living negligently in monasteries,
they double the punishments of hell which their
ill living in the world had deserved. But it is out
of our way to speak more of these things ; where
fore I return whence I strayed.

CHAPTER IV.'
THAT FOR EVERY HOUR OF THE DAY -WE OUGHT
TO CLEAVE TO SOME SETTLED EXERCISE, LEST
OUR MIND GROW SLUGGISH.
So that you may be settled in your private exercise,
prescribe yourself something what to do every hour,
and to be busied in. But so that, if at any time,
either upon obedience or any other private reasonable
cause or chance happening, you abbreviate your exer
cise or wholly overslip it, you be not inordinately
vexed, for you ought chiefly to endeavour to attain
to this, that in the liberty and purity of heart
(rejecting all propriety) you may always persevere,
peaceable and without trouble before God. For this
is acceptable to our Lord above all other exercises,
be they never so laborious and hard. Whatsoever,
therefore, shall hinder this liberty in you, although
it be spiritual and seem very profitable, occasion
so requiring, leave it as much as obedience doth

A Mirror for Monks. 23
permit. Endeavour, I say, to repel all restless
ness of heart, which choketh true peace and
perfect trust in God with all spiritual proceedings.
.Let not vicious idleness at any time take place, for
it destroyeth souls. Avoid also idle businesses ;
I mean those that are unprofitable, neither marvel
at this kind of speech. Let not vicious idleness at
any time take place, for there is also a commendable
idleness, which is when the soul, fixed on God, and
exempted from the noise and imagination of all
sensible things, doth rest as it were idle in internal
silence, and in the most blessed embracements of
her Beloved, to which, if the hand of our Lord bring
you, you shall profitably and happily be idle.
Otherwise, always either read, or meditate, or pray,
or take in hand something else that shall be serious
and necessary ; and truly, if you will settle yourself
with all diligence to the study of Scripture you will
be wonderfully comforted, and every spiritual thing
will begin to grow sweet unto you, and so it will
come to pass that, being accustomed to holy
delights, you will easily condemn those that are
carnal, and your mind will be wonderfully
strengthened in your good purpose. To the end,

24 A Mirror for Monks.
therefore, that you may merit so great a fruit,
willingly and wisely give yourself to reading ; that
is to say, in reading seek spiritual consolation and
profit and the love of God, not curiosity, not super
fluous understanding and knowledge, not neatness
and elegance of words ; for the Kingdom of God
is not in elegance of speech but in holiness of
life, which elegance of speech, nevertheless, as it
is not over-carefully to be sought after if it be
wanting, so it is not scornfully to be rejected by
him that hath it, for it is also the gift of God.
Receive all things with thanksgiving, and all things
shall help forward for your salvation. Howbeit,
be not troubled if many of those good things which
you hear or read slip out of your memory. For as
a vessel which often receiveth water remaineth
clean, although the water poured in be presently
poured out again, so likewise, if spiritual doctrine
often run through a well-willing mind, although
it abide not there, nevertheless it maketh and
keepeth the mind clean and pleasing to God.
Your chief profit consisteth, not in committing the
word of doctrine to memory, but rather that the
effects of the doctrine and words remain in you.

A Mirror for Monks. 25
that is by this doctrine to get an internal purity,
and a ready mind to fulfil the commandments of
God. Learn to apply those things to yourself
that are spoken against vice, for it is not safe to
assert them against others with a fixed judgement
of mind, lest while you obstinately judge another
you defile or trouble your own conscience. And
so, in all things which seem any way obscene,
avoid as much as in you lieth even the very least
allurement of any slippery motion ; if by way of
temptation they do impugn, molest, and trouble you
importunately, contradict them with reason, deny
to give consent, and, making the sign of the Cross,
direct your whole intention to God. For so without
hurt you may escape this danger. Furthermore, do
not imitate those that observe no order in reading,
but do read what cometh first to hand and where
they first open the book ; they like nothing which
is not new and strange, for they loathe all things that
are usual and stale, though never so profitable. Far
be such instability from you, for it doth not recol
lect but distract the spirit, and he is dangerously
sick that is tainted with this disease. Wisely
bind your mind to a certainty of reading, and

26 A Mirror for Monks.
accustom yourself to go through with it, although
sometimes it administer no matter of pleasure.
Read, I say, not confusedly or disorderly, but
methodically. Repeat those things again and again
that are good. Nevertheless, in time of tribulation
and spiritual poverty you may intermit what you
have begun, and, according to your necessity, turn
and apply yourself to other godly exercises which
may be more consolatory.
For it is the opinion of the Fathers that it is
good to go to prayer or meditation from reading,
and again to have recourse to reading from prayer ;
that prayer with a commendable vicissitude suc
ceeding reading and reading succeeding prayer,
loathsomeness may be taken away ; and the mind
being, as it were, fresh and lusty, may always be
the more able for the proposed work, and that the
greater fruit may be reaped of both. And what
hindrance is there why a man should not make short
prayers even in reading, and aspire to God by holy
desires .¦• There are many things that may serve
either for reading or prayer or meditation : such
are all the Scriptures in which there is conference
with God. Always prefer common prayers before

A Mirror for Monks. 27-
private, and judge them to be more profitable for
you, although sometimes they may seem more
barren and unsavoury. In like manner, esteem of
all common and regular actions, for above all things
obedience ought to be in the first place. If,
peradventure, you demand in what prayers and
meditations you should in private chiefly exercise
yourself: if you will credit me, after you have
accused yourself and craved pardon for your sins,
you shall chiefly beseech God to mortify your evil
passions and vicious affections, and quite and clean
to strip you of all inordinateness ; and that He will
be pleased to grant you grace joyfully and patiently
to endure all tribulation and temptation. Ask of
Him profound humility and most fervent charity.
Beseech Him to vouchsafe always to direct, teach,
illuminate, and protect you in all things. These
things, in my judgement, are most necessary for
you. And, indeed, they are most great and high,
neither can they otherwise be obtained than by
prayer. Persevere, therefore, continually knocking;.
and without doubt our Lord will at length open
unto you, and will give you as much bread as your
necessity shall require. But so you neglect not

-28 A Mirror for Monks.
willingly to give thanks for what you have received.
For nothing displeaseth, God more than forgetfulness
and ingratitude for received benefits. And that you
may the more willingly and sooner incline God's
benignity unto you, pray attentively for the state
of the whole Church, commending unto God all the
Faithful, both alive and dead, and every reasonable
•creature. Will you further hear in what with profit
you may exercise yourself I will tell you : singing
'of psalms is profitable, the godly meditating on other
parts of Scripture is profitable, the consideration of
•creatures compared to their Creator is profitable.

CHAPTER V.
HOW POWERFUL AND EFFICACIOUS THE REMEM
BRANCE OF CHRIST'S LIFE AND PASSION IS.
All prayers, singing of hymns, thanksgiving, and
holy meditations are profitable. But by consent
of all, the remembrance of Christ's Humanity, and
especially of His most sacred Passion, is said to
be most profitable and only necessary, and with
justice. For it is the present extermination of
passions and inordinate affections, a fit refuge in
temptation and surest safeguard in dangers, a sweet
refreshing in distress, a friendly rest from labour,
a gentle repressing of distractions, the true door
of sanctity, the only entry to contemplation, the
sweet consolation of the soul, the unfailing flame
of divine love, the salver of all adversities, the
fountain of all virtues, from whence they flow to
us : to conclude, the absolute example of all perfec
tion, the haven, hope, trust, merit, and salvation.

30 A Mirror for Monks.
-of all Christians. I knew a Monk, whose custom
was to propose to himself every day some part of
our Lord's Passion, as, for example, one day he
would set before his eyes Christ's being in the
Garden. And whithersoever he went that day,
wheresoever he chanced to be, if not troubled with
any other serious and necessary cogitation, what
soever he did outwardly, he took a special care
to direct his internal eye to our Lord suffering
distresses in the Garden, and thus would he talk
with his soul : And my soul, behold thy God.
Behold, daughter, attend, see, and consider, most
¦dear ! Behold thy God, behold thy Creator, behold
thy Father, behold thy Redeemer and Saviour !
behold thy refuge, behold thy defender and pro
tector, behold thy hope, trust, strength, and health!
Behold thy sanctification, purity, and perfection !
behold thy help, merit, and reward ! behold thy
tranquillity, consolation, and sweetness ! Behold thy
joy, thy delights, and thy life! behold thy light,
thy crown, and thy glory ! behold thy love and thy
desire 1 behold thy treasure and all thy good I behold
thy beginning and thy end I Whither art thou
-scattered, thou wandering daughter ? How long wilt

A Mirror for Monks. 31
thou leave the light and love darkness .' How long
wilt thou forsake peace and involve thyself in
troubles ! Return, return, thou Sunamite, return !
Daughter, return and recollect thyself, most dear !
leave many things and embrace one — for one thing
is necessary for thee. Abide with thy Lord ; place
thyself by thy God ; go not from thy Master ; sit in
His shadow Whom thou lovest, that His fruit may
be sweet to thy throat. It is good for thee to be .
here, daughter. For hither the enemy cannot make I
his approach; here are no snares, no dangers, |
no darkness. All things are here safe, all things |
calm. Reside here willingly, most dear. For here
thou shalt be safe and free, thou shalt be merry
and joyful. Here are roses, lilies, and violets ; here
flowers of all virtues do smell most pleasantly. Here
thou shalt see a brightness sweetly enlightening all
things with his rays. Here thou shalt find true
consolation ; here thou shalt find peace and rest.
To conclude, here thou shalt find all good.
With such short sentences he would both sharply
and sweetly spur forward his soul, and call her
home when she was wandering abroad, and force
her to apply herself to the chiefest good. Of

32 A Mirror for Monks.
these little sentences he would take sometimes
more, sometimes fewer, sometimes only one, some
times two, sometimes three, according to the fervour
of his devotion and the pleasure of the Holy Ghost ;
and he would oftentimes iterate and repeat them.
He would also force his soul to the remembrance
of those things which our Saviour did and suffered
for her in the Garden. In the meantime, one
while exciting her to the considerations of our
Saviour's unsearchable humility, mildness, patience,
most fervent and incomprehensible charity ; another
while to take compassion on our Lord of infinite
majesty, so humbled and afflicted, and then again
to thank Him for so great benefits and piety;
another while to repay love with love, and anon
to ask pardon for her sins, and then to beg
this or that grace. He would often convert his
speech to these or the like affectionate or fervent
aspirations : And my soul, when wilt thou be
ready to follow the humility of thy Lord ? when
wilt thou imitate His mildness >. when shall the
example of His patience shine in thee t when wilt
thou be better.' when wilt thou be free from
passions and vicious affections ? when shall evil be

A Mirror for Monks. 33
destroyed in thee.' when shall all inordinateness
be blotted out in thee .' when wilt thou peaceably
and gently endure all tribulation and temptation ?
when wilt thou perfectly love thy God ? when wilt
thou intimately embrace Him .' when wilt thou be
wholly swallowed up in His love ? when wilt thou
be pure, simple, and reserved before Him .' how
long will it be ere thou be hindered no more from
His most chaste embracings .' and that thou were
immaculate ; and that thou didst fervently love thy
God ; and that thou didst inseparably cleave unto
thy chiefest good. And then directing the eye ef
his heart to Heaven or to the depth of eternal
light, he would frame these aspirations : And my
soul, where is thy God .' where is thy love .' where
is thy treasure .' where is thy desire .' where is
thy total good ? when .shalt thou see Him .' when
shalt thou most happily enjoy Him .' when shalt
thou freely praise Him with all the citizens of
Heaven .' These and the like aspirations would he
secretly speak either mentally or with his lips,
taking sometimes more, sometimes fewer, accord
ing . to the internal motions of the Holy Ghost.
He would also often accuse his soul, that it was
D

34 -^ Mirror for Monks.
j too slow, sluggish, tepid, ungrateful, hard, insensible,
I and unhappy. Again he would comfort it, being
1 dejected with pusillanimity or fear, and would
1 encourage it with these or the like words: Despair
i not my soul ; take comfort, daughter, and be con
fident, most dear. If thou hast sinned and art
; wounded, behold thy God ! behold thy Physician
is ready to cure thee. He is most courteous and
most merciful, and therefore willing; He is omni
potent, and therefore can pardon thy sins in a
moment. Peradventure thou art afraid because He
is thy Judge.' but take heart, for He that is thy
Judge is also thine Advocate. He is thy Advocate
to defend and excuse thee, doing penance ; He is,
therefore, also thy Judge to save, not to condemn
thee, being humbled. His mercy is infinitely
greater than thy iniquity either is or can be.
Which words I say not that, persevering in evil,
thou shouldst make thyself unworthy of His mercy ;
but that, being averted from evil, thou shouldst not
despair of indulgence and forgiveness. Thy God is
most gentle, most sweet ; He is wholly amiable,
wholly desirable, and wonderfully loveth all things
which He hath created. When thou thinkest of

A Mirror for Monks. 35
Him, or conceivest Him in thy memory, far be
all imagination of terror, austerity, and bitterness
from thee. When we say He is terrible, it is not
in respect of Himself, but of those that abuse His
patience and defer to do penance, whose most
bitter and poisonous sins, as contrary to His most
sweet and pure goodness, He repelleth and punisheth.
Let not thine imperfections discourage thee too
much ; for thy God doth not despise thee because
thou art imperfect and infirm, but loveth thee
exceedingly because thoii desirest and labourest to \
be more perfect. He will also help thee if thou ,
persistest in thy good intention, and will make \
thee perfecter — yea, peradventure (which thou little I
hopest for), wholly fair and every way pleasing to
Him. Thus, and in innumerable other ways, would
he friendly talk with his soul, and invite her by
chaste speeches to , the chaste love of her Beloved.
He would also turn his speech to our Lord, and,
aspiring to Him by holy love, would say : And
good Jesus, pious Pastor, sweet Master, King of
eternal glory, when shall I be immaculate and truly
humble before Thee ? when shall I truly despise
D 2

36 A Mirror for Monks.
all sensible things for Thee, and when shall I
perfectly forsake myself.' when shall I be stripped
of all propriety ? For, unless there were propriety
in me, there would not be self-will in me : passions
and inordinate affections would have no place in
me. I should not seek myself in anything. Pro
priety only maketh the impediment and medium
between Thee and me ; propriety only doth hinder
Thee from me. When, therefore, shall I cast off all
propriety.' When shall I freely resign myself to
Thy divine pleasure .' When shall I serve thee with
a clean, quiet, simple, and calm mind .' When shall
I perfectly love Thee in the arms of my soul .' When
shall I love Thee with most fervent desire .' When
shall all my tepidity and imperfection be swallowed
up by the immensity of Thy love .' O my desire,
my treasure, O my total good, O my beginning and
end, O my God, O sweetness of my soul, O my
consolation, my life, my love 1 Oh, that my soul
might enjoy Thy most sweet embracings I Oh, that
it were indissolubly bound with Thy love ; would it
were perfectly united to Thee. For what is to me
in Heaven, and besides Thee what would I upon
earth, God of my heart, and God my portion for

A Mirror for Monks. 37
ever .' When shall the world be silent to me .' When
shall the impediments, troubles, and vicissitudes of
this life cease to me .' When shall my pilgrimage be
ended .' When shall my sojourning be consummated ?
When shall the miserable captivity of this banishment
be dissolved .' When shall the shadow of mortality
decrease and the day of eternity draw near .' When
shall I lay down the burden of this body and see
Thee? When shall I praise Thee as Thy Saints,
without impediment, happily, and eternally ? O my
God, my love, my total good ! He was often wont to
use such aspirations, knowing that by the exercise of
them the human spirit is more effectually united to
the divine spirit, and that thereby man attaineth
the sooner to the perfect mortification of himself
He had them ready everywhere; but if at any
time he had more sufficient leisure, he would then
(sitting as Mary Magdalen did) rejoice to linger
more freely, and that more to the honour of God
than to the inordinate pleasing of himself He
would not in the meantime omit, with a certain
internal effusion of heart, by a sincere and sweet
affection, to adore, bless, give thanks, and pray.
Moreover, turning his speech to the Blessed Virgin,

38 A Mirror for Monks.
the Mother of God, as to a most merciful lady,
and most liberal stewardess of heavenly treasures,
he would redouble his pious complaints before
her, and, with a holy importunity, extort a bene
diction. Another day he would set before himself
how our Saviour, betrayed by Judas, was taken, and
concerning this point he would iterate his foresaid
exercises, and so would go through with the Passion
in order, and having ended would begin again. And
about that part of the Passion which did represent
Christ hanging on the Cross, he did not employ
himself in order and in his proper day, but every
day at least briefly, if so be he thought it convenient,
exciting his soul to the earnest contemplation of
these things. On every solemnity of our Saviour or
the Blessed Virgin he would (if he thought it good)
propose to the eyes of his mind the representation
of that Feast instead of part of our Lord's Passion,
which otherwise was that day to be frequented, and
would perform his internal exercises or friendly.
discourses with his soul, and about the work,
cause, mystery, and joy of that festivity. He was
also much delighted with singing the Psalms. And
I know that, by the continued custom of this holy

A Mirror for Monks. 39
exercise, he reaped consolation and singular profit
of his labours.
I will set down an example ; imitate of it, if
you please. For by this means you shall be
accustomed to apprehend the presence of God ; by
this means you shall begin to have your senses
sober, watchful, exercised, and calm ; by this
means you shall prepare yourself a way to the
highest contemplation and perfection. Thus, where
soever you are, you shall spend your time profitably,
vague and unstable cogitations being cast forth out
of the corners of your heart, and such as are serious
being entertained in their place. You may frame
yourself meditations and aspirations in other
terms than we have. If you perceive the looking
in your book to hinder your mind, whereby you
are the less able to reach God and to be united
to him, lay aside your book. Again, if you
perceive it doth farther your exercise, make use of
it, for I would that your devotion should be free to
you, and that you should follow the grace of the
Holy Ghost without confusion or anxiety. More
over, by aspirations (as you may perceive by the
above-written copies) we understand certain short

40 A Mirror for Monks.
ejaculatory prayers, or burning desires, and lively and
loving affections to God. He that hath not as yet
undertaken the beginning of internal conversation
and his own mortification, or hath at least but newly
begun, ought not peradventure so precisely to follow
this rule.
But it shall be expedient for him to exercise
himself for awhile according to this manner which
I shall prescribe. Let him, therefore, every day
propose to himself some part of our Saviour's
Passion, and let him study to have recourse in
mind to the same whether he stand, go, sit, or
rest, unless he have some other profitable or
necessary thing in his heart to treat of And let
him often discourse with his soul in the presence
of Christ suffering, either thus, or after the like
manner — O my soul, behold thy God, behold
ungrateful, attend thou wretch, consider thou poor
soul, behold thy God, behold thy Creator and
Redeemer ; behold how the King of eternal glory
humbled Himself for thee ; behold how the highest
Majesty debased Himself for thee ; see what sorrows,
bitterness, and indignities thy Saviour suffereth for
thee ; consider with what charity He loved thee.

A Mirror for Monks. 41
Who undertook so great calamity and affliction for
thee. Arise, my soul, arise out of the dust, slip thy
head out of the collar, thou captive daughter of Sion.
Arise, forsake the puddle of thy vices and leave the
uncleanness of thy negligent life. How long wilt
thou take pleasure in perils .' How long wilt thou \
esteem anxiety and torments to be rest .' How long f
wilt thou securely sleep in destruction ? How long
wilt thou willingly, leave the right way and wander
abroad far and near by unknown places .' Return
unto the Lord thy God, for He, expecteth thee ;
make haste, be not slack, for He is ready to receive
thee ; He will meet thee with open arms, only defer
not thou to return. Come to jESUS, and He will \
heal and purify thee. Join thyself to Jesus, ahd He
will illuminate thee. Adhere to jESUS, and He will |
bless and save thee. Sometimes let him more
expressly upbraid his soul of ingratitude and per
verseness, saying — Alas ! my soul, how ungrateful
hast thou been , to thy God. He hath bestowed
innumerable and most admirable benefits upon
thee, and thou still repayest evil for good. He hath
created thee according to His own image and
likeness ; He hath endowed thee with immortality ;

42 A Mirror for Monks.
He hath deputed heaven and earth and all things
contained in them to thy commodity ; He hath
enriched thee with many gifts and graces ; He hath
brought thee to the light of the Catholic faith ; He
hath withdrawn thee from the dangerous waves of
the world, and conveyed thee to the haven and
tranquillity of a monastical life, where thou (as in
a most sweet paradise of spiritual pleasures) might
have infinite occasion of holy joy and good works ;
He hath patiently borne with thee grievously sinning,
and hath preserved thee from the jaws of hell. The
King hath been incarnate for thee; thy Creator for
thy sake hath become thy Brother. Neither did
He think it sufficient to be born for thee, wherefore
would He also suffer for thy sake. He endured
sorrow and distresses for thy sake ; He was betrayed
and taken for thy sake ; He was spit on and buffeted
for thy sake ; He was scourged and wounded with
a crown of thorns ; for thy sake He was smitten
with a reed and laden with the burthen of the
Cross ; for thy sake He was nailed to the Cross
and drank vinegar; for thy sake He wept and shed
His most holy blood ; for thy sake He died and
was buried. He hath adopted thee to be heir of

A Mirror for Monks. 43,
the Kingdom of Heaven ; He hath promised those
things unto thee which neither eye hath seen nor
heart of man can comprehend. But thou hast left
and condemned Him Who hath been so many ways
beneficial to thee ; thou hast cast away the holy
fear of Him that loved thee ; thou hast shaken off
His sweet yoke that hath elected thee ; thou art
become as one of the daughters of Belial, as an
impudent harlot ; thou hast worshipped iniquities,
without modesty ; thou hast compacted with death ;,
thou hast given thy hand to the devil ; thou hast
been most prompt to all wickedness ; thou hast
heaped evil upon evil, and hast rejoiced to add
worse to the worst. By thy wickedness thou hast
again crucified jESUS Christ, Who hath chosen
thee for His spouse ; thou hast renewed His wounds
by thy crimes. Who will give thee groans and
sighs .' Who will give thee a spring of tears, that
thou mayest night and day bewail thine ingratitude .'
O unhappy wretch, what wilt thou do ? Oh, that
thou hadst kept thyself in the state of innocency,
and that thou hadst remained immaculate ! Oh, that
thou hadst not miserably defiled thyself with dis
honesty ! Oh, that thou hadst not gone astray from

¦44 A Mil^ror for Monks.
thy God ! Thou has lost thine innocency ; thou
art defiled ; thou art become dishonest ; thou hast
gone astray from thy GoB. Alas ! poor wretch, and
what wilt thou do .' To whom wilt thou fly ? From
whom wilt thou expect help ? From whom but
from Him Whom thou hast offended .' He is most
pitiful, most courteous, most merciful. Humble
thyself pour out thyself like water in His sight, and
He will take pity on thee. Sometimes let him turn
his lamentations to our Lord with these or the like
words — Alas ! my Lord jESUS, what have I done !
How have I left Thee! How have I despised
Thee ! How am I become forgetful of Thy name !
How have I cast aside Thy name! How have I
cast aside Thy fear! How have I trod Thy law
under my feet ! How have I transgressed Thy
i precepts. O ine, my God ! O me, my Creator !
O me, my Saviour! O me, my life and my total
good ! Woe be to me, wretched creature ! Woe
be to me, woe be to me, because I have sinned !
Woe be to me, because I have made myself like to
a brute beast ! Woe be to me, because I am
\ become more silly than a sheep. O good jESUS,
j O loving Shepherd, O sweet Master, help me. Set

A Mirror for Monks. 45
me on my feet, stretch forth Thy hand to me, being
in danger. Cleanse me from my filth, cure my
wound, confirm my weakness, save me from destruc
tion. I confess myself unworthy to tread on the
earth, I am unworthy to behold the light, I am
unworthy of Thy aid and grace. For great is mine
ingratitude ; great, yea, too great, is the enormity
of my sins. Nevertheless, Thy mercy is infinitely
greater. Therefore, O God, Thou lover of mankind,.
and my only hope, have mercy on me according to
Thy great mercy, and according to the multitude of
Thy mercies take away mine iniquity. Sometimes,
as if he had risen out of a dream, falling on his
knees in the sight of our Lord, let him affection- \
ately say — Lord, if Thou wilt Thou canst make me I
clean. Or this — O God, be propitious to me a !
sinner. Or that — Have mercy on me, jESUS, Son of |
David. Or that other — O Lord help me. So
likewise let him pour forth his heart before the
Virgin Mary, the Mother of our Lord, and all the
Saints of God, humbly suing for their intercession.

CHAPTER VI.
WE MUST DAILY CALL TO MIND THE MANIFOLD
SINS WHICH WE HAVE COMMITTED.
And every day, or certainly very often, when
occasion shall serve, let him recollect himself;
and with a profound humility, firmly proposing
amendment, let him call to mind and particularly
confess before our Lord the sins of his forepassed
life, and especially those by which he hath griev
ously offended the divine goodness. But it will be
indiscreet to dwell long upon those that belong
to the frailty of the flesh, lest the remembrance of
them, and the longer treating of the old sin, breed
a new sin by unlawful delight. In which confession,
contrition, and sensible devotion, let him accustom
himself to lament more that he hath behaved
himself contumeliously and ungratefully towards his
Father and Creator, than that he hath brought
himself in danger of eternal punishment.

A Mirror for Monks. 47
In the forms of lamentation and godly com
plaints which we have prescribed, he need not care
for running over many sentences. But let him take
what he will, and as many as he will, observing no
order ; if he make choice of only one, two, or three,
whichsoever they be, he may repeat again and
again, he shall do well. We would that he should
do freely according to his devotion, and always
avoiding confusion and perplexity. I know one,
that being externally busied in his conversion to
our Lord's Passion among chaste discourses took
delight to call to mind these few words, or the like :
O good Jesus, O pious Pastor, O sweet Master !
good Jesus, have mercy on me ! pious Pastor, direct
me ! sweet Master, teach me ! my Lord, help me !
Another there was that did take delight to run over,
sometimes more, sometimes fewer, of the aforesaid
lamentations, and express them in diversity of words
according to his affection. Let our young beginner,
as I have said, be free in these things, and let him
stir himself to compunction and diligence in his
spiritual purpose by meditating, if he please, upon
death, purgatory, judgement, hell, and heaven.
Which kind of meditation, by how much the

48 A Mirror for Monks.
nearer it draweth to liberal fear and the love of God,
by so much it is the more acceptable to our Lord,
and more effectual for, the .purifying of the soul.
Again, by how much the more it participateth of
base and servile fear, by so much it is the less
profitable. By liberal fear we fear to sin, lest we
offend our most bountiful Lord God, and so lose
His favour and familiarity. By servile fear we fear
to do ill, lest we should undergo damnation and
punishment. Nevertheless, it is good to be with
drawn from sinning by servile fear, but so that we
stay not there, but pass on to liberal fear. In medi
tating on eternal glory, let him go thus, or in the like
manner, to work : Oh, how blessed is the heavenly
Jerusalem, the walls whereof consist of most precious
stones ; the gates thereof shine with the most divine
pearls ; the streets whereof are paved with most
pure gold ; the gardens similarly being decked with
flowers most incomprehensibly flourishing. There
the sound of joy is perpetual ; there the canticle of
gladness is ever sung by an unwearied choir; there
the rejoicing of exultation is always renewed ; there
the instruments of the Saints do always resound ;
there cinnamon and balm incessantly breathe forth

A Mirror for Monks. 49
an unspeakable odour of sweetness ; there is peace
and rest overcoming all sense ; there is temperate-
ness and calmness beyond all human reach ; there
is eternal day and one spirit of all ; there is sure
security, secure eternity, eternal tranquillity, quiet
happiness, happy sweetness, and sweet mirth ; there
the just shall shine as the sun in the Kingdom
of their Father. Oh, what happiness is it to be
among the choirs of Angels, to have perpetual
fellowship with the holy Patriarchs and Prophets,
with the holy Confessors and Virgins, and with the
most glorious Mother of God ! Not to fear, not
to be sorrowful, not to be in anguish, not to be
grieved, not to be troubled with tediousness, to
endure no labour, no impediment, no loathsomeness,
no necessity ! Oh, what a wealth of consolation, what
a sea of delights, what an abundance of joys, what
profundity of most pure pleasure will it be to behold
that incircumscriptible light, to see that most amiable
brightness, to see that unspeakable glory of the mosf
high Trinity, to see the God of Gods in Sion, to
see Him not a riddle, but face to face, to see also
the glorified Humanity of the only-begotten God !
For if the visible bravery of the heavens be a
E

50 A Mirror for Monks.
beautiful sight, or to behold the glittering clearness
of the stars, to see the glorious beauty of the sun,
to see the shining of the pale-faced moon, to consider
the grateful light of the air, to contemplate the
elegant neatness of birds, flowers, grass, and colours,
to listen to the sweet chanting of the nightingales
and larks, to hear the melodious harmony of harp
and lute, to smell the fragrant roses and lilies, to
draw the breath that spices and perfume send forth,
to taste the deliciousness of divers palate-pleasing
fruits ; if I say, there be so great pleasure in these
things, what a torrent of most sincere delight will
it be perfectly to contemplate that immense beauty,
and perfectly to taste that infinite sweetness from
whence all beauty, all sweetness of things created
floweth down to us. The spring-tide representeth
unto us the state of eternal felicity, and the
future rfesurrection ; for when we see heaven, earth,
trees, and all things else with a certain new grace
to be decked with admirable ornaments ; notwith
standing, there is greater difference between that
which it representeth than between noon and mid
night. Blessed, therefore, yea, thrice blessed, is that
heavenly Jerusalem where nothing wanteth that may

A Mirror for Monks. 51
please, and whence all things are banished that may
displease, where Almighty God is happily praised
for ever. Let him learn purely to frequent the joys
of this supernal city, to love and desire them, yet
not so much for his own profit, as for the profit and
honour of God. Although, ' indeed, the meditation
of eternal life may be more sincerely practical by
him that hath been a proficient in internal conver
sation, than by him that hath scarcely attained to
the beginning of his own mortification, and knoweth
better how to seek himself than God. In our above-
relate^d meditation let a novice exercise himself
continually for the space of one, three, or six months,
yea, for a whole year or more ; until he perceive
within himself an absolute contempt of the world
and himself, and that he beginneth to feel the fervent
purpose of a spiritual life to take root in him. Some
are with more difficulty, some more easily turned to
the better. And some, whom it pleaseth God out
of His most infinite favour most liberally to prevent,
are presently changed. In the meantime he may
also employ himself in thanksgiving, in praising
God, and other prayers ; but let his chief employ
ment be in reasonable mourning for, and persecuting
E 2

52 A Mirror for Monks.
of, his sins. Let hiin not be troubled if he cannot
draw tears externally, for he lacketh not tears
internally that truly hateth all sin and iniquity.
Now after he hath in some measure reformed the
image of God within himself by healthful bitterness
of mourning and contrition, he may with greater
confidence and profit imitate the above proposed
example of exercise.
Therefore let him take courage, and fervently
prepare himself for a more intimate familiarity with
the heavenly Bridegroom. But as long as he is
weak or cold he shall kindle in himself the fire of
divine love by serious meditation on the Incarnation
or Passion of the only-begotten Son of God, sweetly
conferring with his soul concerning these things. By
which meditation being once inflamed, let him
compose himself by prayer and aspiration, desiring
by them to unite his spirit to the chiefest good.
If he often persist by this means to draw his heart
to the love of God, he shall soon bring himself to
that pass that presently, at the first convention of
his mind or aspiration, without any premeditation
he may be able to separate himself from creatures
and their imagination, and plunge himself in the

A Mirror for Monks. 53
sweetness of divine love. Then he shall not so
much need to remember each particular sin of his
life past in his penance before God, and with
sorrow to direct the insight of his heart unto Him,
for so might his freedom and affection towards good
be hindered ; but rather let him lovingly direct his
heart to God Himself, detesting whatsoever may
separate or withdraw him from Him. Neither do
we mean that he should negligently forget his sins,
but so to remember them that the remembrance
hinder not a greater profit ; therefore let him
•confess them daily to God, rather summarily than
particularly. Truly we have a more present remedy against
lesser sins when we turn to God by a sweet and
¦effectual affection of love, than when we tediously
busy ourselves in the consideration of them and
severe punishment of them. Let him therefore cast
them away into the bottomless depth of God's
divine mercy and goodness, that, like a sparkle of
fire in the midst of the sea, they may there perish.
Let him endeavour to reject quite and clean all
inordinate pusillanimity, and superfluous scruples of
•conscience, and perplexed diffidence, whensoever

54 A Mirror for Monks.
they arise. For unless they be presently lopped off
they do divers ways choke up the alacrity of the
mind, and very much hinder our internal going
forward.

CHAPTER VII.
EVERY ONE OUGHT TO CONSIDER HIS OWN ABILITY,
AND TO PROCEED ACCORDINGLY.
Moreover, let him attenipt nothing beyond his
strength, but be content with his lot. If he cannot
reach as far as he desireth, let him reach as far as
he can. And unless he flatter himself, he may easily
know what proceedings he is able to make. Never
theless, the divine bounty is liberal, infusing itself
wheresoever it findeth a mind worthily prepared.
Wherefore, if our spiritual practitioner be not
yet admitted to the sublimity of contemplation and
perfect charity, let him think himself as yet not
prepared for the receipt of so great a good. And
what good would it do him to receive that grace,
which he knows not how to make good use of Let
him make haste to pull up all vice by the root,
that he may be the fitter. But still with this
proviso, that he strive not beyond his strength.
Let him not impatiently try to forerun God's grace.

56 A Mirror for Monks.
but humbly to follow it. Let him not, I say,
violently force his spirit thither, whither he cannot
reach ; lest presuming, which he ought not, he tumble
himself down headlong by his own violence, and
being crushed be punished for his rashness. Let him
so tend to perfection, that unbridled violence and
turbulent solicitude bear no part in his endeavours.
Let him attend the measure of grace given him,
and withal remember that he shall far more easily,
safely,' quickly, and happily attain to the highest
degree of contemplation, that is, to the comprehend-
ing of mystical divinity, if he be touched and rapt
by the mere grace of God, than if he endeavour to
attain unto it by his own labours. Let him always,
therefore, observe a man with discretion, lest by
excess he run into defects.
The bread of tears is good, and many, when
they should refresh themselves, surfeit by it. For
they insist so long in tears, and with so great
confusion and agitation, that both spirit and body
are fain to lie down under the too much intent or
extended exercise. We confess that many, by the
discretion and the help of the Holy Ghost, can long
and profitably mourn ; and there are many again

A Mirror for Monks. 57
that being, as it were, steeped in the torrent of
pleasure which they take in God, do unseasonably
urge and spur forward themselves to greater violence,
and desist not from this indiscreet forcing of them
selves until, being hurt and confounded, they fall
and faint in themselves, and are thenceforth made
unapt to receive the sweetness of grace. Wherefore
the internal heat and violence is always so to be
moderated, that the spirit be not extinguished, but
comforted by it. They whose heads are of a good
temper may more fervently and strongly insist in
fervent aspirations ; but they that have weak heads
(especially if the weakness grow by indiscretion)
are not able to exercise themselves otherwise than
very gently and moderately. And such can scarcely
sometimes admit a simple compunction of mind, or
meditation, or reading, without hurt, yea, although
they leave their head on some place. Sp great is
the calamity of the vice that proceedeth from indis
cretion. But let them diligently, inasmuch as in
them lieth, avoid this discommodity, and humbly
pray to God for the restoring of that which they
have spoiled themselves. If God be pleased to hear
them, let them be thankful ; if not, let them bless

58 A Mirror for Monks.
our Lord, and for His love learn according to His
pleasure patiently to endure this misery, which they
have done on themselves.
Let our internal practitioner beware also of all
lightness of inconstancy and instability. Let him
take in hand those exercises that are good ; and
let him go on with what he hath once begun,
although they like him not ; but so that the pleasure
of the Holy Ghost be followed in all, the decree
of his own will and appointment being rejected.
For the Holy Ghost doth divers ways as it were
invite us and uses to bring us by divers paths to the
wine-cellar and bed-chamber of divine love ; Whose
instinct we must still observe and most readily
follow, laying aside alf propriety ; wherefore this
our spiritual scholar shall often present himself to
the Holy Ghost as a prepared instrument ; and
which way soever the Holy Ghost shall bend and
apply, let him presently follow. If at any time
he shall be drawn or elevated up to the soaring
contemplation and embracements of the chiefest
good, let him freely offer up himself; and if
the Passion of Christ, or any holy meditation and
imagination occur, let him not stay at it, but with

A Mirror for Monks. 59
all expedition fly thither, whither he is called by
the Spirit.
When he doubtfully staggereth in his purpose,.
not knowing how he ought to proceed in his begun
enterprize, let him use the counsel of men that are
prudent, expert, and humble; for so he shall be a
greater proficient, than if relying upon himself he-
proceed according to his own inventions.
But in the meantime let him not forget carefully 1
to have recourse to the remedy of prayer, humbly
beseeching in all things to be directed and illumi
nated by our Lord ; lest at any time being deceived
he follow error instead of truth. And let him always j
remember that he can never perfectly be at leisure!
for God, unless his heart be free and clear from]
all things besides God.
You have now heard. Brother, after a manner,.
how he should begin and how he should go forward;
in external exercises that desireth to attain to any
excellent degree of a pure life. It shall be your
part not only to hear and read these things, but
also to put them in practice. Which if you do,
and have help from above, and that you being to-
be clear within, and that psalmodies and other offices

'6o A Mirror for Monks.
of divine praise wax sweet unto you, search not
too high, but be afraid. For although, your heart
being enlarged, you do awhile run the way of God's
commandments, you have not of yourself enlarged
your heart, but God hath done it. And He that
enlarged it can permit it. His grace being withdrawn,
to be again coupled up and imprisoned. The Sun
of Justice hath shined on you, and certain scales
being taken off, hath illuminated your mind ; but
who can hinder Him from hiding Himself if He be
so pleased. Be you therefore ready; for He will
hide Himself and His amiable brightness being
once departed, your senses shall again be darkened
and hindered.
Moreover, certain immissions by evil angels will
toss the ship of your breast ; yea, peradventure the
temptation will be so Strong, that you will think all
to oppose itself against you. You will seem to
yourself to be wholly given over to Satan, and will
not have list to open your mouth in God's praise.
Neither shall this calamity endure a little while.
Neither shall you only once, or thrice, or six, or ten
times be laid hold on by it, but very often, some
times more vehemently than at others. But be not

A Mirror for Monks. 6r
dejected at this ; neither think anything sinisterly
of your fault. For He hath permitted you to be
tempted that it may be manifest if you truly love
Him, and that you may learn to pity others that
are oppressed by temptations. He scourgeth and
bruiseth you, that He may purge you from vice, and
prepare you for more grace. He seemeth to leave|
you, as it were, for a time, that you wax not proud, ;''
but may always acknowledge that you can do-|
nothing without Him ; yet, nevertheless. He doth |
not forsake you. He exerciseth you in these and
the like adversities out of the unspeakable charity
wherewith He loveth you. For the Heavenly Spouse
useth this kind of dispensation with a fervent soul
converted unto Him. He visiteth her solemnly in
the beginning of her new purpose, doth comfort and
illustrate her, and after He hath recreated and allured
her with His sweet smile, he draweth her after Him^
and lovingly meeteth her almost everywhere, with
His milk feeding His new friend.
Afterwards He begins to administer to her the ^-;^ •~-/"
solid food of affliction, and plainly shows her how \-„.,^^
much she ought to endure for His name. Now she
beginneth to be in a sea of troubles. Men molest

-62 A Mirror for Monks.
her without, passions trouble her within. Punish
ments afflict her externally, internally she becometh
dejected by pusillanimity. Externally she is grieved
with infirmities, internally darkness overcasteth and
¦cloudeth her. The external parts are oppressed, the
internal dried up ; one while the Bridegroom hideth
Himself from the soul, another while He discovereth
Him.self unto her. Now He leaveth her, as it were,
in the darkness and horror of death, and presently
recalleth her to the sweetness of light, insomuch that
it may be truly said of Him that He leadeth down to
hell and bringeth back again. By such means He
trieth, purifieth, humbleth, teacheth, weans, draws,
and adorns the soul. If He find her faithful in all
things, and to be of a good will and holy patience,
and that, by long exercise and His grace, she doth
mildly and affectionately endure all tribulations and
temptations, then doth He more perfectly join her to
Himself and similarly maketh her partaker of His
secrets, and bindeth her far otherwise to Him. This
He did at the beginning of her conversion. Be
not therefore troubled when vehement temptation
scourgeth you, but as if you received a token of His
love remain faithful and invincible in your agonies.

A Mirror for Monks. 63
saying with blessed Job — "'Although He shall kill
me I will trust in Him" during this storm. It will
be somewhat hard for you to be present at the
Divine Office, by reason of the instability and
cloudiness of your mind. Notwithstanding, be
patient, and gently do what lieth in your power.
The night will pass away, darkness will be dispersed,
and light will take place again. But as long as it
is yet night take heed you are not found idle and
negligent ; if you have no list to pray, sing, or
meditate, then read. If your mind loathe reading,
write, or manfully exercise yourself for the time in
some other external work, in the meantime diligently
rejecting the troubles of vain cogitations. If drowsi
ness do unseasonably molest you, so that it grievously
depress you, you shall peradventure (time and place
permitting) do better if somewhat pertinently, to
the honour of God, leaning your head' somewhere,
you slumber a little, than if inexorably you resist
it ; for if by labour you think to drive it away, as
long as you labour you shall be free, but that once
past, and you betaking yourself to your spiritual
exercises, it will easily return. If you sleep, let it not
be deep nor long, so that it last no longer than one

64 A Mirror for Monks.
may say one, or two, or three Psalms : for so your
spirit, being, as it were, renewed, will arise with
more expedition and alacrity. They that know not
how to behave themselves soberly in eating, drinking,
and the custody of their senses, if they fly to this
remedy it is to be feared lest they rather aggravate
than alleviate this disease, and, falling into a deep
and long sleep, miserably lose their time by sluggish
ness. Watch carefully against those temptations by
which the devil endeavoureth to incline the mind to
those things that are indecent and vicious. Be sure
to reject them in the very beginning, before they take
possession of you within, for unless you repel the
adversary at the first onset, if he get entrance he
will presently clap bolts on your soul, and you,
being destitute of liberty and force, will hardly be
able to resist. But if you have behaved yourself
negligently, and he fetter you, do not yield so, but
deny your consent, and strive against him even by
creeping on the ground, and pray to our Lord in the
strength of your spirit, that, freeing your bonds, he
will restore you to liberty, or at least preserve you
from giving consent. But know that many times ydu
shall more easily overcome the adversary suggesting

A Mirror for Monks. 65
any filthy, impious, and absurd thing, if you contemn
and set light by his barking, and so pass them over,
than if you strive long with him, and with great
labour endeavour to stop his wicked mouth. But
if he over much importune you, and being repelled
once or twice do still come on afresh, you must
meet with him on plain terms, that, being over
thrown on plain ground, he may fly away with
disgrace. Now, he setteth on us many ways, for sometimes
he seeketh to ensnare us secretly, and under pretence
of piety ; sometimes he setteth upon us openly and
with open fury ; sometimes he creepeth by little ;
sometimes he breaketh forth suddenly and unlooked
for ; sometimes he layeth siege to us by spiritual
and internal means, sometimes by corporal and
external adversaries or prosperities. Wherefore we
must always have recourse to the aid of our Lord's
Passion, and cry to God with tears. But, as I have
always said, soar not too high by reason of the
grace which, peradventure, you have. For what
have you that you have not received .' Why do
you glory, as if you had not received .' Take heed,
therefore, that by no means you open the window
F

66 A Mirror for Monks.
of your heart to the blast of vainglory or the air
of self-complacence. See you brag not, see you
boast not abroad of what you have received. But
keep your secret to yourself let it abide with you,
unless you happen to reveal it humbly and modestly
to some intimate and secret friend for spiritual
utility and consolation, or that you be compelled
by obedience, or rather manifest necessity, or great
profit. See that you believe not that you have
received the gift of God by your own merits and
labours, but rather judge yourself unworthy (as
indeed you are) of all grace and consolation, and
worthy of all confusion and dereliction. Compare
yourself with those that are more holy, that, by
consideration of their perfection, you may the better
acknowledge your own imperfection. Humble and
deject yourself; place yourself infinitely below all
men. But you will say. How can I do this,
considering that many without fear or shame live
most debauchedly, which I neither do nor will do ?
What! shall I cast myself below them? Shall I
place them above me ? I say you shall.

CHAPTER VIII.
A VERY GOOD MEANS TO OBTAIN HUMILITY.
For if you consider that these who to-day are so
bad may to-morrow be more perfect than yourself,
and that, if they had received the gifts that are
granted you from above they would lead a far
more holy life than yourself, and that you would
sin more grievously than they if you were not
prevented by a more abundant grace ; I say, if
you consider these things you will easily observe
how fit it were that you should prefer every sinner
before yourself Oh, if you did know the secret of
God, how willingly would you give place to others ;
how gladly would you take the lowest place ; how
joyfully would you lay yourself at the feet of
others ; with what alacrity would you attend the
sick ; how devoutly would you honour all ; how
affectionately obedient would you be, without any
delay or complaint. But yet I require a more
F 2

68 A Mirror for Monks.
excellent thing of you, viz., that you place yourself
not only below all men in your heart for God's
sake, but also below each creature, reputing yourself
as most abject dust, esteeming yourself unworthy to
tread on the earth or to enjoy the benefit of light.
Look more exactly into yourself — how ungrateful,
tepid, unstable, miserable, and vile you are, and by
that means you will attain to that most humble
submission of mind. If the old enemy knock
importunately at the door of your heart, putting
into your conceit that you should think yourself
somebody, that you should vainly glory and compare
yourself with others, repel the subtle villany, lock
the doors against him, and although you feel some
pestilent immissions, beware always of giving your
consent ; for if you consent, if you let in the
impostor, and incline your mind to his unlawful
allurements, you have broken your faith and vow,
which you have made to the Bridegroom of your
soul ; you have polluted the bed of your Beloved,
which before flourished ; neither can you be admitted
to His most blessed familiarity unless you cast out
the adulterer and humble yourself exceedingly. And,
peradventure, you shall not be received to favour

A Mirror for Monks. 69
unless you be first punished and afflicted for awhile,
and that the filthy kisses which the impure spirit
hath imprinted on your soul be razed out by the
scourge of God. But enough hath been spoken
of this.

CHAPTER IX.
Hitherto we have spoken how you ought to assist
at the Divine Office, what internal exercises you
should undertake, what rule to be observed, what
to be followed, what to be avoided in them. We
will now pass to the rest that we have to speak of
As for corporal refections, beware of all excess,
lest, being overladen, you be made inapt for all
spiritual exercises. For it cannot be but that the
belly, swelling by intemperance, must needs draw
away the mind from God and those things that
belong to salvation. Wine especially, being more
largely used, although without drunkenness, is a
great impediment. It inflameth the body, con-
foundeth the internal parts, and, distressing the
alacrity of the spirit, stirreth up a beastly kind of
sluggishness. In vain, therefore, doth that man
aspire to a spiritual life that yieldeth to his belly ;
lop off, therefore, all vicious desires. Take no care
whether your meat or drink be very delicate or

A Mirror for Monks. 71
sweet of itself It it be man's meat, and reasonable,
what need you desire more ? You are a Monk :
come then to the table to refresh your body of
God's gifts, not to nourish the pleasures of the
flesh. Wherefore, if you are troubled about the
goodness of your victuals, and do murmur, as I
have already said, so I say again — you are no
Monk. If Jesus were truly pleasing to your heart,
what poor fare for His sake would not be pleasing
to your palatej For jESUS is a more pleasant
sauce, even to extreme poverty. Love Him, and
all manner of food will not be less, nay, will be
more, pleasing unto you than the delicious banquets
of Kings. Jesus, being hungry for your sake, was
often fed with bare bread ; jESUS, thirsting for your
sake, drank vinegar and gall. Take your meat
and drink continently, leisurely, and moderately,
excluding all brutish greediness. Have a care even
of the natural delight that proceedeth from your
natural refection. Do not reflect upon it, do not
desire to feed your sensuality, for if you feed that
it will feed on you and pollute you within. And
as you must often deny the flesh what it evilly
desireth, so sometimes you must force it to receive

72 A Mirror for Monks. i
what it desireth not. For sometimes it dothj in
a manner loathe that which natural necesbity
requireth. • |
Furthermore, beware that, while you refresh ydur
body, your mind be not in the meantime hungelt-
starved. Therefore let the mouth of your heart
feed on the word of God, and let your ears receive
the wholesome doctrine and deeds of the Saints.
And if you happen to sit at that table where there
is no holy reading, do not thus deprive yourself of
your spiritual food, but, as much as silence will
permit, converse inwardly either with your soul or
with God, and propose to yourself some godly thing
to keep yourself doing. As in your diet, so be also
in your apparel; Reject^ scorn, and detest whatso
ever is contrary to monastical simplicity. Neither
do you imitate those vain and wretched Monks
that are ashamed of their estate and vocation, but
not of their lewd life and conversation ; who, if
they are to go abroad and to come into the sight
of seculars, will bewray their foolishness and curiosity.
They must, forsooth, have such and such clothes, and
wear their cassock after this or that fashion. They
are ashamed to wear their apparel according as

A Mirror for Monks. 73
religion doth ordain, and according to the Consti
tutions of their Superiors and ancestors. And
coming abroad, not like humble Monks, but like
delicate and neat courtiers, by this prodigious sight
they provoke wise men to sorrow and indignation,
but find matter of mirth for the devil, evidently
showing by this absurdity what they are within,
viz., proud, wanton, and full of vainglory. Alas !
wretched Monks, far wide from the scope of true
religion. O Monks — not Monks, but monsters !
O Monks detestable, by being thus deluded by the
devil's clothing. Is this it that you promised to
God, when, by the most sacred vow of poverty,
you solemnly renounced the world, with all the
pomps and vanities thereof? Is this it that the
King of Kings hath taught you by His word ? Is
this it that He hath showed by His example, when,
being wrapped in base clouts. He had no other cradle
than a manger ; when, likewise. He was apparelled
in a white garment and a purple robe in scorn ? Is
this to follow Jesus? Is this to follow jESUS'
footsteps ? O intolerable confusion ! O extremity
of madness ! Look to yourself Brother, that you
become not like these, but rather be content with

74 A Mirror for Monks.
plain apparel, whether you be within the monastery
or without, for thus much your profession exacteth
of you. Everywhere, but especially during the
Divine Office, keep your eyes from wandering, neither
lightly look about you either this way or that, unless
necessity require, lest you chance to see something
that may hinder you from attention and purity of
heart. But although there be no fear of danger, yet
monastical discipline requireth that, whether you rest
or go, you use m.odestly to look down upon the
ground. Never look curiously on the face of any.
Let not your gait be too swift or hasty, especially
in the Church, unless it happen of necessity that it
must be so. Neither out of the Church let it be
overdone, or remiss, but modest and civil. Jn all
things compose yourself to a laudable carriage of
your whole body.
Let your looks before others be pleasing, with a
decent gravity, behaving yourself courteously and
affably towards all. And if against your will you
happen to be over-sorrowful, so dissemble it that you
seem not unpleasant and harsh, and so be trouble
some to the rest. When you are forced to laugh,
laugh sparingly and like a Monk. Avoid long

A Mirror for Monks. 'j^
laughter as a great impediment to you in your
purpose, and as the destruction of your soul ; know
ing that vehement and immoderate laughter doth
violate the cloisters of modesty, and, dispersing the
interior powers of the soul, driveth the grace of the
Holy Ghost out of your heart.
Above all things, love solitude, silence, and taci
turnity. Be more ready to hear than to speak. Be
not hasty, nor turbulent, nor clamorous, nor con
tentious in words ; but speak modestly, bashfully,
courteously, and, without dissembling, what is true
and right. Be not, I say, too loud ; nor yet so low
that you cannot be understood, especially if the place,
time, cause, or person to whom you speak require
that you speak somewhat more loud than ordinary ;
for, as the voice of a Monk should always be bashful,
and for the most part low, according to the holy
ordinations of religion, so also sometimes it ought ta
be reasonably loud. Affirm nothing obstinately, unless
matter of faith or necessity of salvation constrain ;:
but whosoever contradicteth you, either yield or hold
your peace ; if neither ought to be done, affirm with
modesty and humility what you know to be certain ;
for by this means you shall take away all occasion of

76 A Mirror for Monks.
irreligious contention. Let not your words be biting.
Willingly speak not anything that may be either to
your own credit or others discommendation. But if,
out of necessity or utility, you speak any such thing,
do it with a laudable modesty and a pure intention.
Abhor dissolute tales as the poison of the soul. As
for jests (if they happen in your presence), albeit you
suffer them, yet relate them not. Never consent to a
tongue that speaketh foolishly, unseemly, and per
niciously. Yea, if such things are spoken, do you, if
it seem good, mildly and with reason find fault with
the speaker ; if you think it not good, yet at least
cut off his speech honestly and endeavour to draw
him to better discourse : if possibly, you may
give no ear to backbiters. The liberty of external
recreation granted you, either by walking or other
wise, see you abuse not ; that is, make such use of
them that they hinder not your spiritual going
forward, but rather further it. You may, indeed, to
the honour of God slake your mind, but let it not
loose, lest, whilst you wander abroad, being expelled
out of yourself some delight or passion contrary to
the spirit lay hold on you, and disperse your interior
senses and replenish them with bitterness. Therefore

A Mirror for Monks. "jy
carefully learn, by a certain advised simplicity of
mind, to abide within yourself that the noise of vain
cogitations and the motion of inordinate affections
being represented, you may keep your heart in silence
and liberty. Let God be your chief yea, your whole
thought and study, for it is not enough for you that
He be your whole intention.
Likewise, in all external occupations endeavour
that, with Martha, you do not only for the honour of
God perform your work prudently, devoutly, and with
alacrity, but that also in those works which you faith
fully do to the honour of God, with Mary, you direct
your mind, being freed from the tumult of cogitations.
and the confused imagination of sensible things, to
God, or those things that are divine, especially if
reasonable discourse or any other necessity hinder
not.

CHAPTER X.
MARTHA MAY SERVE AS A MIRROR FOR IMPERFECT
RELIGIOUS MEN ; MARY FOR SUCH AS ARE
GROWN TO PERFECTION.
MARTHA, because she is distracted in her external
actions and in her right intentions by the multiplicity
of vain cogitations, and is troubled about many
things, although peradventure she be not deformed,
yet is she not comely enough. But Mary, because
she knoweth how to forsake the troops of unstable
cogitations, and persisting in unity and tranquillity
of mind, doth strive to cleave to goodness itself is
of more perfect beauty. Wherefore howsoever you
are externally occupied, love not only to be right and
innocent with Martha, but also to be clear and simple
with Mary. Mary hath chosen the better part, which
shall not be taken away from her. And you have
chosen the same ; which unless you keep, according
to your power, you produce not fruit worthy your
profession. Have therefore always a charitable sim-

A Mirror for Monks. 79-^
plicity of mind if you be yet a little one in Christ,
and are not able to follow Mary, soaring so high in
mind; imitate her humility, imitate her affectionate
watering our Lord's feet with tears, imitate her
most lovingly seeking our Lord in the sepulchre.
For even in these she had simplicity of mind ; she
loved one thing, she thought on one thing, she
sought one thing. But imitate her not for your
own delight, but to please our Lord. For if by
spiritual delectation you do principally seek yourself
in these, your soul is not the chaste spouse of Christ,
but the most base servant of sin ; I might say, the
devil's impure hackney. You shall at length merit
to be admitted to the apprehension of higher
mysteries by these that are more low, if I may so
call them, which, indeed, are not low, but of a
wondrous height.
In all things that differ not from the sincerity
of a monastical life, conform yourself to the Com
munity, still avoiding vicious irregularity. And
because you live among Monks that live laudably
according to the sweet austerity of a holy Rule, be
not singular in abstinence and watching ; neither
exceed the rest of the Monks therein, unless by the

So A Mirror for Monks.
revelation of the Holy Ghost you know it to be the
will and pleasure of God. Neither attempt anything
without the counsel and consent of your Superior,
lest, while you presume of your own head to afflict
your body beyond measure, you make yourself
unable for good works, and wholly deprive yourself
of the fruit of your labour. God requireth of you
purity of mind, not the overthrow of your body.
He would that you should subject it to the spirit, not
oppress it. Therefore, as well in external exercises
as internal, temper the fervour of your mind with
a holy discretion.
If your will, being more slow to virtue and
remiss, do, as it were, sleep, rouse it up, spur it
forward. But if having too much bridle, it run too
fast, repress and check it. Always assist it with holy
fear in the presence of God. And let these words
always resound in the ears of your heart — " Look to
thyself" Consider not over-curiously the deeds of
others, what are their manners and behaviour, unless
it belong unto you as an officer. Let your curiosity
and business be about yourself Howbeit, think not
in this that I would have you make no account of
the excesses or sins of others, or neglect to amend

A Mirror for Monks. 8i
them as much as in you lieth, or procure them to
be amended. For we condemn curiosity, not holy
zeal of justice. We discommend not what in this
case is not against mature stability, or contrary to
the sincere love of your neighbour. These vices
that you see in others, or hear of them, either think
them not to be simply true, or interpret them in
the better part ; but if they be so manifest that no
interpretation can qualify them, endeavour to sepa
rate your sight both of body and mind from them,
and reflecting on your own sins, if you have leisure,
humbly pray to God both for yourself and them.
For so shall you more easily avoid unquiet suspicions
and rash judgements. But beware that with consent
of reason you rejoice not at another's sin, though
of small moment, or of any adversity; but mourn
for. your brother before our Lord, calling to mind that
we are members one of another, all one body, and
redeemed all with the same blood. Learn not to
be angry, but to pity the defects of others, and
patiently to bear with them, whether they be defects
of body or mind.
For it is written, " Bear one another's burdens ; "
and so you shall fulfil the law of Christ. Let not
G

82 A Mirror for Monks.
the heavenly grace which you observe in others excite
you to satanical envy, but to a faithful imitation and
godly congratulation. And although you have not
the spiritual good that you know another to be
blessed with, yet rejoice in heart that God is honoured
by it : as readily thank our Lord for it as if it were
your own.
And, indeed, it will be to your own good, and you
shall be crowned for another's as for your own. Nay,
more ; it shall become your own. So order your
mind that you desire not to please the world, nor fear
to displease it. In man, although very nearly allied,
love nothing but good, or the grace and workmanship
of good. And again, hate nothing but vice.
Offend not God willingly, either for kinsmen,
friends, or any other body's sake, though never so
well deserving at your own hands ; neither favour,
flatter, or applaud any one in any sin. Do not
earnestly desire the presence or speech of any man
unless it be for some spiritual good ; and yet a
perplexed earnestness is neither, then, good. Love
all men, but spiritually, not sensually. For so it
will come to pass, that you will not be inordinately
troubled at the corporal absence of such as are

A Mirror for Monks. 83
virtuous or your friends, nor afflicted at the corporal
presence of such as are vicioifs or your enemies.
Nay, esteem no man your enemy, but love even
your persecutors, as the most dear furtherers of your
salvation. Whatsoever you see, hear, or perceive in
creatures to be delightful and worthy of singular
admiration, either by their natural disposition, or the
art and industry of man, refer it to the praise of the
great Creator, or the use of eternal beatitude, that
you may be delighted in our Lord. Always be
afraid of sensual delectation, whencesoever it hath
its beginning. For if you seek yourself by that and
cleave to it, you will be entangled and defiled.
Utterly detest the love of all sinners, yea, even of the
very least. By which, notwithstanding, if peradven
ture, being overreached, you fall out of frailty, afflict
not yourself unreasonably with inordinate pusillani
mity, but humbly confess your fault before our Lord,
and renewing your good purpose and piously taking
heart, cast all your defects into the unsearchable
profundity of His mercies or His most holy wounds.
As long as you live in this clay building of your
body, you may mortify in yourself the affections of
lesser sinners, but wholly avoid to slip into them you
G 2

84 A Mirror for Monks.
cannot. Godly Monks, although they slip sometimes,
yea, very often, yet they hate sinning and beware of
it, and grieve after they have offended ; but perverse
Monks sin without hating, without bewailing of it.
For they take no pains to extinguish the affections of
lesser faults, nor to avoid the occasion of them. They
desire the liberty of a more loose life ; they love to
be absent from Divine Office and other conventual
acts ; they desire delicate and superfluous meat and
drink ; they espy out opportunities of trifling ; they
affect inordinate laughter. They delight in secular
businesses, to see vanities, to have curious things for
their own use : self-complacence, foolish joy, idleness,
vain talk, fables, fantastic behaviour, and such other
vices are with them not at all, or scarcely accounted,
faults ; in their conscience they make no bones of
them. For being made insensible, they think them
selves whole when they are deeply wounded, and,
therefore, neither care for lamenting their sins, nor
amending their life. But what say they ? These, say
they, are no wounds, or if they be, they are very little
ones, and as much as nothing. O wretched Monks !
O mad Monks ! O Monks, not Monks ! For although
they seem little, yet, because they are not afraid to

A Mirror for Monks. 85
receive them, and after receipt of them defer to cure
them, they become mortal. I speak nothing of their
falling into pride, rebellion, disobedience, murmurings,
fury, detractions, hatred, envy, contempt, gluttony,
with other hideous sins, and all by this negligence.
Do not. Brother, do not imitate these ; for they are
not disciples of the Crucified, and the beloved friends
of God ; neither ever shall be, unless they leave off
to be what they are. Look you better to yourself
leave, remove, cast aside whatsoever may any way
hinder you from the true love of God.

CHAPTER XI.
PERFECT MORTIFICATION IS THE CERTAIN AND
ONLY SHORT WAY TO PERFECTION.
By mortification, as by a certain and compendious
way, hasten to perfection of life. Will you in few
words know what this generality of mortification is ?
Will you know that only certain short cut? I will
tell you ; I will show you. Give ear therefore. Put
off all propriety. Behold this short way. Put off
all propriety. And what is the meaning of this ?
Lay aside all youf own will and seeking ; put off
all the old man. But that you may the better
understand what is spoken, I will propose the same
a little more plainly.
Have you bound yourself to the observance of
poverty ? Why, then, be poor. Poor, how is that ?
Be poor in the desire of wealth and passions of
the mind, poor in spirit. If you love and desire
anything by propriety of affection and sensuality ;

A Mirror for Monks. 87
if as yet you seek yourself in anything, you are
yet voluntary, you are not yet truly poor ; you
cannot yet, with St. Peter, say to God, "So we
have left all, and have followed Thee." Strip
yourself leave all, put off all propriety. Whatso
ever is not God, let not abide in your heart by
cleaving to it, or inordinately loving it. Be free
from all things that are besides God ; insomuch,
that I would have you neither foolishly to rejoice
for any good news, nor to be inordinately dejected
for any bad ; and whether you have not received
what you yet have not, or have lost what you
have, every way keep a stable and quiet state of
mind. For God's sake utterly deny all sensible
things, yea, even yourself Which is as much as
to say, mortify in yourself the force of concupiscence,
delight, anger, and natural indignation ; and as well
in adversity as prosperity resign yourself over to
God's divine pleasure, without any contradiction of
will. I have showed you that this short way and
general mortification of yourself in none other than
the general casting away of all propriety, that is,
a humiliation of yourself in all kinds. For, indeed,
perfect humility itself is that shortest way, by which

88 A Mirror for Monks.
you go straightforward to the port of perfection.
Now this port is perfect charity, or purity. You
will demand how you may know whether you have
attained to that port. I will give you manifest
instructions. If always abiding in silence of heart,
as in a most quiet haven, you affectionately direct
and incline towards God your mind, being free from
all inordinate care, affection, and earnest imagination
of things that are below you, and, in; a word, from
all disquiet and tumult, so that your memory, your
understanding, your will — that is, your whole spirit —
possessing the above-named port, be happily united
to God. This is the sum of all perfection. For although,
being clothed with this corruptible flesh, we cannot
always by present insight and memory stick to the
theory and speculation of God, yet here we ought
always to be fixed by our intention ; and hither,
as to a mark, we ought carefully to recall our mind
as often as we waste ourselves by unseasonable,
light, and unsettled cogitations. As long as by
reading, meditating, hearing, or speaking, we profit
ably and sincerely treat of any contemplative and
spiritual matter, we are not separated from God.

A Mirror for Monks. 89
Neither when, occasion requiring, we do with the
like sobriety and sincerity speak or think of external
matters in their due time, do we go far from God.
Oh, what a brave philosopher, what a wise man,
what an excellent divine shall I account you ; oh,
how happy and blessed, if you convey these things
by your corporal ears into the ears of your heart,
and, being stirred up to the true mortification of
yourself do lay the axe to the root of the tree.
But what tree is this? It is propriety, of which
we spake a little before. But what is the axe, then ?
It is the fervour of spiritual and internal exercise.
But chiefly the daily handling of our Lord's Passion,
and often aspirations to God, with prompt obedience
and a reasonable sobriety of diet, are this axe. It
is certainly a sharp axe, a blessed axe, a most
grateful axe, an axe that bringeth with it all good
and all purity, a golden axe, and decked with
precious stones. But the tree is a cursed tree, a
tree full of most bitter fruits, a tree of all evil,
a tree that produceth and nourisheth all inordi
nateness, a tree of obscurity and darkness. This
tree is in you, as also in all others, and as long as
it abideth in you, your cannot have perfect light. If

90 A Mirror for Monks.
therefore, you desire clearly to behold the bright
beams of the Sun of Justice, cut down this tree and
cast it from you. It is a very thick and hard tree,
not to be cut down at the first blow, nor the first day,
nor, perchance, the first year ; no, nor peradventure
in a long time together. Wherefore, perseverance
and patience are requisite. Now, as gold, if there be
no let, naturally goeth downwards, and the flame of
fire is carried upwards, so the mind that is purged
and purified from the dross of propriety, and seeketh
only the will of God, is naturally . elevated to her
beginning, which is God, and is more freely united
to Him ; but the mind that is .partly purged of it,
although she tend to her beginning, and be in some
sort illustrated from above by the brightness of
eternal light, yet, notwithstanding, because all im
pediment is not taken away, she cannot have free
passage nor flow to, nor be swallowed up in, the
bottomless depth of eternal light ; that is, she cannot
freely be united to God, her principal and greatest
good. Furthermore, although God out of His bounty
be pleased sometimes to lift up some to His love by
a more easy way without many temptations, yet let
no man, although enriched with spiritual gifts, easily

A Mirror for Monks. 91
believe that he hath attained to the perfect resigna
tion of himself unless in very deed he has endured
many most grievous adversities, and has kept a
perfect quietness and liberty of mind in the toleration
of them. There are many that, as long as they feel
no checks, no injuries, no losses, no temptations, no
troubles, seem devout, patient, and humble ; but, as
soon as they are once touched by them, they proudly
show, by murmuring, indignation, and impatience,
how little they are mortified. Wherefore, before any '
one can be thought to have attained to the true
abnegation of himself he must necessarily endure
many adversities with a voluntary and quiet mind. '
And as for him that hath been exactly tried by God X
in afflictions, let him think that he hath not yet gone i
so far as that he is able to endure them ; for if he |
had, without doubt he should not want occasions of |
diverse tribulations ; for God rejoiceth to adorn the |
soul more secretly and perfectly joined to Him with ;
manifold afflictions, as it were witb so many precious \
pearls, and so to bring it to the true similitude of
Jesus Christ. He, therefore, that, rejecting pro
priety in all things, conformeth his will to the divine
will and ordinance, being equally prepared to undergo

92 A Mirror for Monks.
any adversity, confusion, subtraction of internal sweet
ness for God's sake, as he would the affluence of any
prosperity, honour, and devotion ; he, I say, that is
come to that pass, that he can endure all temptation
and tribulation with a certain internal sweetness and
I joy, this man hath found a precious pearl ; this man
hath attained to the highest degree of perfection ; he
is everywhere, and ii^ all occasions, united to God,
and most sweetly poureth his soul to Him. He doth
purely, quietly, simply, joyfully, and sweetly walk all
the day long in the light of our Lord's countenance
and can adhere to highest contemplation when he
pleaseth with the same facility that he doth live and
breathe. What in this vale of misery he may receive
from Heaven, and to what God will be pleased fami
liarly to admit him, it lieth not in our power to speak,
for, indeed, they are things unspeakable. Let him
that is such glorify God, and confess that jESUS
I Christ hath raised up the needy from the earth,
and lifted up the poor out of the dung, since that
of an impure man here on earth He hath made an
Angel like to God.

CHAPTER XII.
A MONK OR NUN, BY VIRTUE OF THEIR PROFESSION,
IS, BOUND TO TEND TO PERFECTION.
You will, peradventure, say. Oh, this perfection is too
much above me, therefore will I not stretch myself
nor endeavour to apprehend it, lest I should labour in
vain. But my answer is, that if you do according to
your words, yOu are no Monk ; for, although you are
not bound to attain to perfection, yet are you bound,
as much as in you lieth, to endeavour to attain to it.
Flatter yourself how you will, persuade yourself as
you will, fain and pretend what excuses you will, you
are bound with might and main to tend to perfection.
It is even so and not otherwise. If hitherto you have
been ignorant of it, henceforth ignorance cannot
excuse you ; you have bound and obliged yourself
and so you shall remain.
But you will say, I cannot attain to such per
fection. What mean you by this distrust ? Are you

94 A Mirror for Monks.
(ignorant that the divine power can do more than
human infirmity can imagine ? I confess that of
yourself you cannot attain it, but God is able to
bring you. Believe God, hope in God, not in
yourself Trust in the grace and help of God, not
in your own endeavours. Nevertheless, that God
may be with you, be not you wanting to yourself by
sloth. Do what lieth in your power, put forth your
hands, stretch out your arms, confirm your mind to
the destruction of vice, to the perfect abnegation of
yourself; recollect your heart, produce affection,
elevate your mind to the contemplation of those
things that are eternal, and accustom yourself every
where to attend the presence of God : which that you
may the better perform, propose to yourself according
to the above demonstrated example every day some
part of our Lord's Passion, and carefully cast your
internal eyesight upon the same ; in the meantime
sweetly conversing with jESUS, or with your soul
concerning Him. Always, I say, busy your cogita
tions (as much as commodiously you may) in some
divine matter. Let this be your scope ; let this be
the determination of your mind. Labour for this
without rest with a quiet and pleasing care. And

A Mirror for Monks. 95
although every moment (as I may say) you be |
distracted and stray from your intention, be not J
dejected ; let not that breed pusillanimity, but be^
constant, and ever return to what you are resolved.
By your indefatigable labour you shall overcome all
trouble of difficulty. Nay, in a little while you will
find this labour more easy and pleasant ; and being
regenerate to the newness of an unknown light, you
will begin to taste of the delights laid up for the
Saints ; you will not be the same as you were before ;
but, being happily changed into another man, and
clothed with angelical grace, you will highly esteem
what before you despised, and despise what before
you highly esteemed. That which before did evilly
please you will now displease you ; what before
evilly displeased you will now please you : you will
promptly and willingly endure what before seemed
insufferable. O pleasant metamorphosis ! O change
proceeding from the right hand of the Most High.
At last, this laudable custom growing into a second
nature, and the divine love more perfectly possessing
you within, you will not feel any labour ; and as
before without labour you did think on filthy, impure,
absurd, foolish, vain, and dream like things, so now

96 A Mirror for Monks.
you will without labour adhere to God and divine
things. For, of necessity, the mind must daily
reflect on that which the heart dearly loveth.
Woe, woe unto perverse, tepid, and negligent
Monks — Monks in name, but not in life — ^who, con-j
temning the reverence of their state, and violating
their vows, are neither ashamed, nor fear to wallow
in the dirt and dung of sloth, vanity, and passions.
But blessed, yea, ten times triple blessed, are those
Monks and Religious men who, albeit they are of
little estimation and imperfect, do, notwithstanding,
with might and main aspire and tend to perfection ;
for they are certainly the adopted sons of God, whom
our pious Saviour doth comfort, saying. Fear not little
flpck, for it hath pleased your Father to give you a
Kingdom. They may surely expect death, although
they are yet but in the beginning of their holy
purpose. Because it shall be precious in the sight
of our Lord, surely may they expect death ; and yet
not death, but the sleep of peace, the period of death
and the passage from death to life.
What say you. Brother ? Are you yet in doubt ?
Do you yet stagger ? Take courage, I pray you, and
being emboldened through so great a confidence in

A Mirror for Monks. 97
our Lord's goodness, going on the way of salvation
without a fear, preparing your soul against temp
tations. Let no manner of difficulty affright you. In
all adversity which you happen to endure, either at
home or abroad, say gratefully the will of our Lord
be done. Although you must sweat much and long,
and wrestle strongly before you can overcome and
supplant the old man, let not that trouble you ;
consider not the labour, but the fruit of the labour.
Believe me, the supernal piety will be present at your
labours, and will still most lovingly succour you, will
comfort you when you fear, will confirm you when
you stagger, will defend you being assailed, will
uphold you when you slip, will comfort you in your
sorrow and will now and then infuse the most precious
ointment of internal sweetness into you. If you
persevere, the force of temptations must of necessity
yield to the force of divine love ; temptations and
tribulations will no more be grievous and bitter
to you, but light and sweet. Then shall you see all
good, and shall find a paradise even in this life. This,
I say, will come to pass if you persevere and be not
of the number of them that begin well, but, being
deluded by the allurements of Satan, or wearied with

98 A Mirror for Monks.
the troubles of temptations and labours, do afterwards
lightly leave their good purposes. They will not be
pressed with the weight of tribulation, and, therefore,
in time of affliction are scandalized in our Lord, and
going back from Him, do, as it were, seem to say :
This saying is hard, and who can bear it ?
They build not on the firm rock, but on the
unstable sand ; and, therefore, their buildings do
easily fall down at every puff of wind and pushes of
the floods. And would to God they would consider
their ruins, and not so give over, but make haste to
renew the decayed building, no more laying their
foundations upon the sands, but. committing them to
the firmness of the rock. Dear Brother, if (which God
forbid) your building be fallen, renew your overthrown
work, and build again more happily than you did
before. If it fall twice, or ten, or a hundred, yea,
a thousand times, or more, repair it as often as it
falleth. Never despair of God's mercy ; for the
innumerable multitude of horrible and hideous sins
doth not make God so implacably angry with us as
desperation alone ; for he that despaireth of forgive
ness denieth the mercy and omnipotency of God and
blasphemeth against the Holy Ghost. We cannot be

A Mirror for Monks. 99
so ready to sin as our Lord is to pardon, if we abuse
not His patience ; that is, if we will truly and in time
do, penance. Thus ought every Christian to think.
But, lest prolixity make my treatise displeasing, I
think it best for me to withdraw my pen, and to stop
the course of my begun navigation. In the mean
while we take down our sails, it will not be amiss
briefly to touch what you ought to do at every day's
end. - Every day, therefore, before you go to bed,
seriously, but without inordinate discipline of mind,
consider in what you have that day offended, and
ask pardon of our most merciful God, purposing
thenceforth to live better, and more carefully to avoid
all vice. Then pray that He will vouchsafe to keep
you that night from all pollution, both of body and
mind, commending to Him and to His sacred Mother
and your holy Angel your soul and body to be
guarded and kept. Being gone to bed, arm your
self with the sign of our Lord's Cross, and having
honestly and chastely composed your body, sigh to
your Beloved, thinking upon some good thing until
sleep gently seize on you ; which, if it be over deep
and rather a burthen than a refreshing to your body ;

lOO A Mirror for Monks.
if likewise, by frail illusions it procure 'or produce
anything savouring of dishonesty, be not overmuch
grieved. thereat, but humbly sigh before our Lord,
and with humble prayers beseech Him to grant you
sobriety of diet and senses, to which sobriety of
sleep and purity of body are commonly companions.
This is all, dear Brother, that I have to send
you. You desired a mirror or looking-glass ; see
whether you have received one. If I have any way
satisfied your desire, God be praised ; if not, how
soever, God be praised. I have given you what our
Lord hath given me ; but, be they better or worse, I
desire you sometimes to read them over. Fare you
well, and pray for me. FINIS.

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