Imitation of Christ

The Imitation of Christ

by Thomas à Kempis

Translated by Rev. William Benham

Contents

INTRODUCTORY NOTE

THE IMITATION OF CHRIST

THE FIRST BOOK ADMONITIONS PROFITABLE FOR THE SPIRITUAL LIFE

CHAPTER I Of the imitation of Christ, and of contempt of the world and all its vanities

CHAPTER II Of thinking humbly of oneself

CHAPTER III Of the knowledge of truth

CHAPTER IV Of prudence in action

CHAPTER V Of the reading of Holy Scriptures

CHAPTER VI Of inordinate affections

CHAPTER VII Of fleeing from vain hope and pride

CHAPTER VIII Of the danger of too much familiarity

CHAPTER IX Of Obedience and Subjection

CHAPTER X Of the danger of superfluity of words

CHAPTER XI Of seeking peace of mind and of spiritual progress

CHAPTER XII Of the uses of adversity

CHAPTER XIII Of resisting temptation

CHAPTER XIV On avoiding rash judgment

CHAPTER XV Of works of charity

CHAPTER XVI Of bearing with the faults of others

CHAPTER XVII Of a Religious life

CHAPTER XVIII Of the example of the holy fathers

CHAPTER XIX Of the exercises of a religious man

CHAPTER XX Of the love of solitude and silence

CHAPTER XXI Of compunction of heart

CHAPTER XXII On the contemplation of human misery

CHAPTER XXIII Of meditation upon death

CHAPTER XXIV Of the judgment and punishment of the wicked

CHAPTER XXV Of the zealous amendment of our whole life

THE SECOND BOOK ADMONITIONS CONCERNING THE INNER LIFE

CHAPTER I Of the inward life

CHAPTER II Of lowly submission

CHAPTER III Of the good, peaceable man

CHAPTER IV Of a pure mind and simple intention

CHAPTER V Of self-esteem

CHAPTER VI Of the joy of a good conscience

CHAPTER VII Of loving Jesus above all things

CHAPTER VIII Of the intimate love of Jesus

CHAPTER IX Of the lack of all comfort

CHAPTER X Of gratitude for the Grace of God

CHAPTER XI Of the fewness of those who love the Cross of Jesus

CHAPTER XII Of the royal way of the Holy Cross

THE THIRD BOOK ON INWARD CONSOLATION

CHAPTER I Of the inward voice of Christ to the faithful soul

CHAPTER II What the truth saith inwardly without noise of words

CHAPTER III How all the words of God are to be heard with humility, and how many consider them not

CHAPTER IV How we must walk in truth and humility before God

CHAPTER V Of the wonderful power of the Divine Love

CHAPTER VI Of the proving of the true lover

CHAPTER VII Of hiding our grace under the guard of humility

CHAPTER VIII Of a low estimation of self in the sight of God

CHAPTER IX That all things are to be referred to God, as the final end

CHAPTER X That it is sweet to despise the world and to serve God

CHAPTER XI That the desires of the heart are to be examined and governed

CHAPTER XII Of the inward growth of patience, and of the struggle against evil desires

CHAPTER XIII Of the obedience of one in lowly subjection after the example of Jesus Christ

CHAPTER XIV Of meditation upon the hidden judgments of God, that we may not be lifted up because of our well-doing

CHAPTER XV How we must stand and speak, in everything that we desire

CHAPTER XVI That true solace is to be sought in God alone

CHAPTER XVII That all care is to be cast upon God

CHAPTER XVIII That temporal miseries are to be borne patiently after the example of Christ

CHAPTER XIX Of bearing injuries, and who shall be approved as truly patient

CHAPTER XX Of confession of our infirmity and of the miseries of this life

CHAPTER XXI That we must rest in God above all goods and gifts

CHAPTER XXII Of the recollection of God’s manifold benefits

CHAPTER XXIII Of four things which bring great peace

CHAPTER XXIV Of avoiding of curious inquiry into the life of another

CHAPTER XXV Wherein firm peace of heart and true profit consist

CHAPTER XXVI Of the exaltation of a free spirit, which humble prayer more deserveth than doth frequent reading

CHAPTER XXVII That personal love greatly hindereth from the highest good

CHAPTER XXVIII Against the tongues of detractors

CHAPTER XXIX How when tribulation cometh we must call upon and bless God

CHAPTER XXX Of seeking divine help, and the confidence of obtaining grace

CHAPTER XXXI Of the neglect of every creature, that the Creator may be found

CHAPTER XXXII Of self-denial and the casting away all selfishness

CHAPTER XXXIII Of instability of the heart, and of directing the aim towards God

CHAPTER XXXIV That to him who loveth God is sweet above all things and in all things

CHAPTER XXXV That there is no security against temptation in this life

CHAPTER XXXVI Against vain judgments of men

CHAPTER XXXVII Of pure and entire resignation of self, for the obtaining liberty of heart

CHAPTER XXXVIII Of a good government in external things, and of having recourse to God in dangers

CHAPTER XXXIX That man must not be immersed in business

CHAPTER XL That man hath no good in himself, and nothing whereof to glory

CHAPTER XLI Of contempt of all temporal honour

CHAPTER XLII That our peace is not to be placed in men

CHAPTER XLIII Against vain and worldly knowledge

CHAPTER XLIV Of not troubling ourselves about outward things

CHAPTER XLV That we must not believe everyone, and that we are prone to fall in our words

CHAPTER XLVI Of having confidence in God when evil words are cast at us

CHAPTER XLVII That all troubles are to be endured for the sake of eternal life

CHAPTER XLVIII Of the day of eternity and of the straitnesses of this life

CHAPTER XLIX Of the desire after eternal life, and how great blessings are promised to those who strive

CHAPTER L How a desolate man ought to commit himself into the hands of God

CHAPTER LI That we must give ourselves to humble works when we are unequal to those that are lofty

CHAPTER LII That a man ought not to reckon himself worthy of consolation, but more worthy of chastisement

CHAPTER LIII That the Grace of God doth not join itself to those who mind earthly things

CHAPTER LIV Of the diverse motions of Nature and of Grace

CHAPTER LV Of the corruption of Nature and the efficacy of Divine Grace

CHAPTER LVI That we ought to deny ourselves, and to imitate Christ by means of the Cross

CHAPTER LVII That a man must not be too much cast down when he falleth into some faults

CHAPTER LVIII Of deeper matters, and God’s hidden judgments which are not to be inquired into

CHAPTER LIX That all hope and trust is to be fixed in God alone

THE FOURTH BOOK OF THE SACRAMENT OF THE ALTAR

CHAPTER I With how great reverence Christ must be received

CHAPTER II That the greatness and charity of God is shown to men in the Sacrament

CHAPTER III That it is profitable to Communicate often

CHAPTER IV That many good gifts are bestowed upon those who Communicate devoutly

CHAPTER V Of the dignity of this Sacrament, and of the office of the priest

CHAPTER VI An inquiry concerning preparation for Communion

CHAPTER VII Of the examination of conscience, and purpose of amendment

CHAPTER VIII Of the oblation of Christ upon the cross, and of resignation of self

CHAPTER IX That we ought to offer ourselves and all that is ours to God, and to pray for all

CHAPTER X That Holy Communion is not lightly to be omitted

CHAPTER XI That the Body and Blood of Christ and the Holy Scriptures are most necessary to a faithful soul

CHAPTER XII That he who is about to Communicate with Christ ought to prepare himself with great diligence

CHAPTER XIII That the devout soul ought with the whole heart to yearn after union with Christ in the Sacrament

CHAPTER XIV Of the fervent desire of certain devout persons to receive the Body and Blood of Christ

CHAPTER XV That the grace of devotion is acquired by humility and self-denial

CHAPTER XVI That we ought to lay open our necessities to Christ and to require His Grace

CHAPTER XVII Of fervent love and vehement desire of receiving Christ

CHAPTER XVIII That a man should not be a curious searcher of the Sacrament, but a humble imitator of Christ, submitting his sense to holy faith

INTRODUCTORY NOTE

The treatise “Of the Imitation of Christ” appears to have been

originally written in Latin early in the fifteenth century. Its exact

date and its authorship are still a matter of debate. Manuscripts of

the Latin version survive in considerable numbers all over Western

Europe, and they, with the vast list of translations and of printed

editions, testify to its almost unparalleled popularity. One scribe

attributes it to St. Bernard of Clairvaux; but the fact that it

contains a quotation from St. Francis of Assisi, who was born thirty

years after the death of St. Bernard, disposes of this theory. In

England there exist many manuscripts of the first three books, called

“Musica Ecclesiastica,” frequently ascribed to the English mystic

Walter Hilton. But Hilton seems to have died in 1395, and there is no

evidence of the existence of the work before 1400. Many manuscripts

scattered throughout Europe ascribe the book to Jean le Charlier de

Gerson, the great Chancellor of the University of Paris, who was a

leading figure in the Church in the earlier part of the fifteenth

century. The most probable author, however, especially when the

internal evidence is considered, is Thomas Haemmerlein, known also as

Thomas à Kempis, from his native town of Kempen, near the Rhine, about

forty miles north of Cologne. Haemmerlein, who was born in 1379 or

1380, was a member of the order of the Brothers of Common Life, and

spent the last seventy years of his life at Mount St. Agnes, a

monastery of Augustinian canons in the diocese of Utrecht. Here he died

on July 26, 1471, after an uneventful life spent in copying

manuscripts, reading, and composing, and in the peaceful routine of

monastic piety.

With the exception of the Bible, no Christian writing has had so wide a

vogue or so sustained a popularity as this. And yet, in one sense, it

is hardly an original work at all. Its structure it owes largely to the

writings of the medieval mystics, and its ideas and phrases are a

mosaic from the Bible and the Fathers of the early Church. But these

elements are interwoven with such delicate skill and a religious

feeling at once so ardent and so sound, that it promises to remain,

what it has been for five hundred years, the supreme call and guide to

spiritual aspiration.

THE IMITATION OF CHRIST

ADMONITIONS PROFITABLE FOR THE SPIRITUAL LIFE

CHAPTER I

Of the imitation of Christ, and of contempt of the world and all its

vanities

_He that followeth me shall not walk in darkness_,(1) saith the Lord.

These are the words of Christ; and they teach us how far we must

imitate His life and character, if we seek true illumination, and

deliverance from all blindness of heart. Let it be our most earnest

study, therefore, to dwell upon the life of Jesus Christ.

2. His teaching surpasseth all teaching of holy men, and such as have

His Spirit find therein the hidden manna.(2) But there are many who,

though they frequently hear the Gospel, yet feel but little longing

after it, because they have not the mind of Christ. He, therefore, that

will fully and with true wisdom understand the words of Christ, let him

strive to conform his whole life to that mind of Christ.

3. What doth it profit thee to enter into deep discussion concerning

the Holy Trinity, if thou lack humility, and be thus displeasing to the

Trinity? For verily it is not deep words that make a man holy and

upright; it is a good life which maketh a man dear to God. I had rather

feel contrition than be skilful in the definition thereof. If thou

knewest the whole Bible, and the sayings of all the philosophers, what

should all this profit thee without the love and grace of God? Vanity

of vanities, all is vanity, save to love God, and Him only to serve.

That is the highest wisdom, to cast the world behind us, and to reach

forward to the heavenly kingdom.

4. It is vanity then to seek after, and to trust in, the riches that

shall perish. It is vanity, too, to covet honours, and to lift up

ourselves on high. It is vanity to follow the desires of the flesh and

be led by them, for this shall bring misery at the last. It is vanity

to desire a long life, and to have little care for a good life. It is

vanity to take thought only for the life which now is, and not to look

forward to the things which shall be hereafter. It is vanity to love

that which quickly passeth away, and not to hasten where eternal joy

abideth.

5. Be ofttimes mindful of the saying,(3) The eye is not satisfied with

seeing, nor the ear with hearing. Strive, therefore, to turn away thy

heart from the love of the things that are seen, and to set it upon the

things that are not seen. For they who follow after their own fleshly

lusts, defile the conscience, and destroy the grace of God.

(1) John viii. 12. (2) Revelations ii. 17. (3) Ecclesiastes i. 8.

CHAPTER II

Of thinking humbly of oneself

There is naturally in every man a desire to know, but what profiteth

knowledge without the fear of God? Better of a surety is a lowly

peasant who serveth God, than a proud philosopher who watcheth the

stars and neglecteth the knowledge of himself. He who knoweth himself

well is vile in his own sight; neither regardeth he the praises of men.

If I knew all the things that are in the world, and were not in

charity, what should it help me before God, who is to judge me

according to my deeds?

2. Rest from inordinate desire of knowledge, for therein is found much

distraction and deceit. Those who have knowledge desire to appear

learned, and to be called wise. Many things there are to know which

profiteth little or nothing to the soul. And foolish out of measure is

he who attendeth upon other things rather than those which serve to his

soul’s health. Many words satisfy not the soul, but a good life

refresheth the mind, and a pure conscience giveth great confidence

towards God.

3. The greater and more complete thy knowledge, the more severely shalt

thou be judged, unless thou hast lived holily. Therefore be not lifted

up by any skill or knowledge that thou hast; but rather fear concerning

the knowledge which is given to thee. If it seemeth to thee that thou

knowest many things, and understandest them well, know also that there

are many more things which thou knowest not. Be not high-minded, but

rather confess thine ignorance. Why desirest thou to lift thyself above

another, when there are found many more learned and more skilled in the

Scripture than thou? If thou wilt know and learn anything with profit,

love to be thyself unknown and to be counted for nothing.

4. That is the highest and most profitable lesson, when a man truly

knoweth and judgeth lowly of himself. To account nothing of one’s self,

and to think always kindly and highly of others, this is great and

perfect wisdom. Even shouldest thou see thy neighbor sin openly or

grievously, yet thou oughtest not to reckon thyself better than he, for

thou knowest not how long thou shalt keep thine integrity. All of us

are weak and frail; hold thou no man more frail than thyself.

CHAPTER III

Of the knowledge of truth

Happy is the man whom Truth by itself doth teach, not by figures and

transient words, but as it is in itself.(1) Our own judgment and

feelings often deceive us, and we discern but little of the truth. What

doth it profit to argue about hidden and dark things, concerning which

we shall not be even reproved in the judgment, because we knew them

not? Oh, grievous folly, to neglect the things which are profitable and

necessary, and to give our minds to things which are curious and

hurtful! Having eyes, we see not.

2. And what have we to do with talk about genus and species! He to whom

the Eternal Word speaketh is free from multiplied questionings. From

this One Word are all things, and all things speak of Him; and this is

the Beginning which also speaketh unto us.(2) No man without Him

understandeth or rightly judgeth. The man to whom all things are one,

who bringeth all things to one, who seeth all things in one, he is able

to remain steadfast of spirit, and at rest in God. O God, who art the

Truth, make me one with Thee in everlasting love. It wearieth me

oftentimes to read and listen to many things; in Thee is all that I

wish for and desire. Let all the doctors hold their peace; let all

creation keep silence before Thee: speak Thou alone to me.

3. The more a man hath unity and simplicity in himself, the more things

and the deeper things he understandeth; and that without labour,

because he receiveth the light of understanding from above. The spirit

which is pure, sincere, and steadfast, is not distracted though it hath

many works to do, because it doth all things to the honour of God, and

striveth to be free from all thoughts of self-seeking. Who is so full

of hindrance and annoyance to thee as thine own undisciplined heart? A

man who is good and devout arrangeth beforehand within his own heart

the works which he hath to do abroad; and so is not drawn away by the

desires of his evil will, but subjecteth everything to the judgment of

right reason. Who hath a harder battle to fight than he who striveth

for self-mastery? And this should be our endeavour, even to master

self, and thus daily to grow stronger than self, and go on unto

perfection.

4. All perfection hath some imperfection joined to it in this life, and

all our power of sight is not without some darkness. A lowly knowledge

of thyself is a surer way to God than the deep searching of man’s

learning. Not that learning is to be blamed, nor the taking account of

anything that is good; but a good conscience and a holy life is better

than all. And because many seek knowledge rather than good living,

therefore they go astray, and bear little or no fruit.

5. O if they would give that diligence to the rooting out of vice and

the planting of virtue which they give unto vain questionings: there

had not been so many evil doings and stumbling-blocks among the laity,

nor such ill living among houses of religion. Of a surety, at the Day

of Judgment it will be demanded of us, not what we have read, but what

we have done; not how well we have spoken, but how holily we have

lived. Tell me, where now are all those masters and teachers, whom thou

knewest well, whilst they were yet with you, and flourished in

learning? Their stalls are now filled by others, who perhaps never have

one thought concerning them. Whilst they lived they seemed to be

somewhat, but now no one speaks of them.

6. Oh how quickly passeth the glory of the world away! Would that their

life and knowledge had agreed together! For then would they have read

and inquired unto good purpose. How many perish through empty learning

in this world, who care little for serving God. And because they love

to be great more than to be humble, therefore they “have become vain in

their imaginations.” He only is truly great, who hath great charity. He

is truly great who deemeth himself small, and counteth all height of

honour as nothing. He is the truly wise man, who counteth all earthly

things as dung that he may win Christ. And he is the truly learned man,

who doeth the will of God, and forsaketh his own will.

(1) Psalm xciv. 12; Numbers xii. 8. (2) John viii. 25 (Vulg.).

CHAPTER IV

Of prudence in action

We must not trust every word of others or feeling within ourselves, but

cautiously and patiently try the matter, whether it be of God.

Unhappily we are so weak that we find it easier to believe and speak

evil of others, rather than good. But they that are perfect, do not

give ready heed to every news-bearer, for they know man’s weakness that

it is prone to evil and unstable in words.

2. This is great wisdom, not to be hasty in action, or stubborn in our

own opinions. A part of this wisdom also is not to believe every word

we hear, nor to tell others all that we hear, even though we believe

it. Take counsel with a man who is wise and of a good conscience; and

seek to be instructed by one better than thyself, rather than to follow

thine own inventions. A good life maketh a man wise toward God, and

giveth him experience in many things. The more humble a man is in

himself, and the more obedient towards God, the wiser will he be in all

things, and the more shall his soul be at peace.

CHAPTER V

Of the reading of Holy Scriptures

It is Truth which we must look for in Holy Writ, not cunning of words.

All Scripture ought to be read in the spirit in which it was written.

We must rather seek for what is profitable in Scripture, than for what

ministereth to subtlety in discourse. Therefore we ought to read books

which are devotional and simple, as well as those which are deep and

difficult. And let not the weight of the writer be a stumbling-block to

thee, whether he be of little or much learning, but let the love of the

pure Truth draw thee to read. Ask not, who hath said this or that, but

look to what he says.

2. Men pass away, but the truth of the Lord endureth for ever. Without

respect of persons God speaketh to us in divers manners. Our own

curiosity often hindereth us in the reading of holy writings, when we

seek to understand and discuss, where we should pass simply on. If thou

wouldst profit by thy reading, read humbly, simply, honestly, and not

desiring to win a character for learning. Ask freely, and hear in

silence the words of holy men; nor be displeased at the hard sayings of

older men than thou, for they are not uttered without cause.

CHAPTER VI

Of inordinate affections

Whensoever a man desireth aught above measure, immediately he becometh

restless. The proud and the avaricious man are never at rest; while the

poor and lowly of heart abide in the multitude of peace. The man who is

not yet wholly dead to self, is soon tempted, and is overcome in small

and trifling matters. It is hard for him who is weak in spirit, and

still in part carnal and inclined to the pleasures of sense, to

withdraw himself altogether from earthly desires. And therefore, when

he withdraweth himself from these, he is often sad, and easily angered

too if any oppose his will.

2. But if, on the other hand, he yield to his inclination, immediately

he is weighed down by the condemnation of his conscience; for that he

hath followed his own desire, and yet in no way attained the peace

which he hoped for. For true peace of heart is to be found in resisting

passion, not in yielding to it. And therefore there is no peace in the

heart of a man who is carnal, nor in him who is given up to the things

that are without him, but only in him who is fervent towards God and

living the life of the Spirit.

CHAPTER VII

Of fleeing from vain hope and pride

Vain is the life of that man who putteth his trust in men or in any

created Thing. Be not ashamed to be the servant of others for the love

of Jesus Christ, and to be reckoned poor in this life. Rest not upon

thyself, but build thy hope in God. Do what lieth in thy power, and God

will help thy good intent. Trust not in thy learning, nor in the

cleverness of any that lives, but rather trust in the favour of God,

who resisteth the proud and giveth grace to the humble.

2. Boast not thyself in thy riches if thou hast them, nor in thy

friends if they be powerful, but in God, who giveth all things, and in

addition to all things desireth to give even Himself. Be not lifted up

because of thy strength or beauty of body, for with only a slight

sickness it will fail and wither away. Be not vain of thy skilfulness

or ability, lest thou displease God, from whom cometh every good gift

which we have.

3. Count not thyself better than others, lest perchance thou appear

worse in the sight of God, who knoweth what is in man. Be not proud of

thy good works, for God’s judgments are of another sort than the

judgments of man, and what pleaseth man is ofttimes displeasing to Him.

If thou hast any good, believe that others have more, and so thou

mayest preserve thy humility. It is no harm to thee if thou place

thyself below all others; but it is great harm if thou place thyself

above even one. Peace is ever with the humble man, but in the heart of

the proud there is envy and continual wrath.

CHAPTER VIII

Of the danger of too much familiarity

Open not thine heart to every man, but deal with one who is wise and

feareth God. Be seldom with the young and with strangers. Be not a

flatterer of the rich; nor willingly seek the society of the great. Let

thy company be the humble and the simple, the devout and the gentle,

and let thy discourse be concerning things which edify. Be not familiar

with any woman, but commend all good women alike unto God. Choose for

thy companions God and His Angels only, and flee from the notice of

men.

2. We must love all men, but not make close companions of all. It

sometimes falleth out that one who is unknown to us is highly regarded

through good report of him, whose actual person is nevertheless

unpleasing to those who behold it. We sometimes think to please others

by our intimacy, and forthwith displease them the more by the

faultiness of character which they perceive in us.

CHAPTER IX

Of Obedience and Subjection

It is verily a great thing to live in obedience, to be under authority,

and not to be at our own disposal. Far safer is it to live in

subjection than in a place of authority. Many are in obedience from

necessity rather than from love; these take it amiss, and repine for

small cause. Nor will they gain freedom of spirit, unless with all

their heart they submit themselves for the love of God. Though thou run

hither and thither, thou wilt not find peace, save in humble subjection

to the authority of him who is set over thee. Fancies about places and

change of them have deceived many.

2. True it is that every man willingly followeth his own bent, and is

the more inclined to those who agree with him. But if Christ is amongst

us, then it is necessary that we sometimes yield up our own opinion for

the sake of peace. Who is so wise as to have perfect knowledge of all

things? Therefore trust not too much to thine own opinion, but be ready

also to hear the opinions of others. Though thine own opinion be good,

yet if for the love of God thou foregoest it, and followest that of

another, thou shalt the more profit thereby.

3. Ofttimes I have heard that it is safer to hearken and to receive

counsel than to give it. It may also come to pass that each opinion may

be good; but to refuse to hearken to others when reason or occasion

requireth it, is a mark of pride or wilfulness.

CHAPTER X

Of the danger of superfluity of words

Avoid as far as thou canst the tumult of men; for talk concerning

worldly things, though it be innocently undertaken, is a hindrance, so

quickly are we led captive and defiled by vanity. Many a time I wish

that I had held my peace, and had not gone amongst men. But why do we

talk and gossip so continually, seeing that we so rarely resume our

silence without some hurt done to our conscience? We like talking so

much because we hope by our conversations to gain some mutual comfort,

and because we seek to refresh our wearied spirits by variety of

thoughts. And we very willingly talk and think of those things which we

love or desire, or else of those which we most dislike.

2. But alas! it is often to no purpose and in vain. For this outward

consolation is no small hindrance to the inner comfort which cometh

from God. Therefore must we watch and pray that time pass not idly

away. If it be right and desirable for thee to speak, speak things

which are to edification. Evil custom and neglect of our real profit

tend much to make us heedless of watching over our lips. Nevertheless,

devout conversation on spiritual things helpeth not a little to

spiritual progress, most of all where those of kindred mind and spirit

find their ground of fellowship in God.

CHAPTER XI

Of seeking peace of mind and of spiritual progress

We may enjoy abundance of peace if we refrain from busying ourselves

with the sayings and doings of others, and things which concern not

ourselves. How can he abide long time in peace who occupieth himself

with other men’s matters, and with things without himself, and

meanwhile payeth little or rare heed to the self within? Blessed are

the single-hearted, for they shall have abundance of peace.

2. How came it to pass that many of the Saints were so perfect, so

contemplative of Divine things? Because they steadfastly sought to

mortify themselves from all worldly desires, and so were enabled to

cling with their whole heart to God, and be free and at leisure for the

thought of Him. We are too much occupied with our own affections, and

too anxious about transitory things. Seldom, too, do we entirely

conquer even a single fault, nor are we zealous for daily growth in

grace. And so we remain lukewarm and unspiritual.

3. Were we fully watchful of ourselves, and not bound in spirit to

outward things, then might we be wise unto salvation, and make progress

in Divine contemplation. Our great and grievous stumbling-block is

that, not being freed from our affections and desires, we strive not to

enter into the perfect way of the Saints. And when even a little

trouble befalleth us, too quickly are we cast down, and fly to the

world to give us comfort.

4. If we would quit ourselves like men, and strive to stand firm in the

battle, then should we see the Lord helping us from Heaven. For He

Himself is alway ready to help those who strive and who trust in Him;

yea, He provideth for us occasions of striving, to the end that we may

win the victory. If we look upon our progress in religion as a progress

only in outward observances and forms, our devoutness will soon come to

an end. But let us lay the axe to the very root of our life, that,

being cleansed from affections, we may possess our souls in peace.

5. If each year should see one fault rooted out from us, we should go

quickly on to perfection. But on the contrary, we often feel that we

were better and holier in the beginning of our conversion than after

many years of profession. Zeal and progress ought to increase day by

day; yet now it seemeth a great thing if one is able to retain some

portion of his first ardour. If we would put some slight stress on

ourselves at the beginning, then afterwards we should be able to do all

things with ease and joy.

6. It is a hard thing to break through a habit, and a yet harder thing

to go contrary to our own will. Yet if thou overcome not slight and

easy obstacles, how shalt thou overcome greater ones? Withstand thy

will at the beginning, and unlearn an evil habit, lest it lead thee

little by little into worse difficulties. Oh, if thou knewest what

peace to thyself thy holy life should bring to thyself, and what joy to

others, methinketh thou wouldst be more zealous for spiritual profit.

CHAPTER XII

Of the uses of adversity

It is good for us that we sometimes have sorrows and adversities, for

they often make a man lay to heart that he is only a stranger and

sojourner, and may not put his trust in any worldly thing. It is good

that we sometimes endure contradictions, and are hardly and unfairly

judged, when we do and mean what is good. For these things help us to

be humble, and shield us from vain-glory. For then we seek the more

earnestly the witness of God, when men speak evil of us falsely, and

give us no credit for good.

2. Therefore ought a man to rest wholly upon God, so that he needeth

not seek much comfort at the hand of men. When a man who feareth God is

afflicted or tried or oppressed with evil thoughts, then he seeth that

God is the more necessary unto him, since without God he can do no good

thing. Then he is heavy of heart, he groaneth, he crieth out for the

very disquietness of his heart. Then he groweth weary of life, and

would fain depart and be with Christ. By all this he is taught that in

the world there can be no perfect security or fulness of peace.

CHAPTER XIII

Of resisting temptation

So long as we live in the world, we cannot be without trouble and

trial. Wherefore it is written in Job, The life of man upon the earth

is a trial.(1) And therefore ought each of us to give heed concerning

trials and temptations, and watch unto prayer, lest the devil find

occasion to deceive; for he never sleepeth, but goeth about seeking

whom he may devour. No man is so perfect in holiness that he hath never

temptations, nor can we ever be wholly free from them.

2. Yet, notwithstanding, temptations turn greatly unto our profit, even

though they be great and hard to bear; for through them we are humbled,

purified, instructed. All Saints have passed through much tribulation

and temptation, and have profited thereby. And they who endured not

temptation became reprobate and fell away. There is no position so

sacred, no place so secret, that it is without temptations and

adversities.

3. There is no man wholly free from temptations so long as he liveth,

because we have the root of temptation within ourselves, in that we are

born in concupiscence. One temptation or sorrow passeth, and another

cometh; and always we shall have somewhat to suffer, for we have fallen

from perfect happiness. Many who seek to fly from temptations fall yet

more deeply into them. By flight alone we cannot overcome, but by

endurance and true humility we are made stronger than all our enemies.

4. He who only resisteth outwardly and pulleth not up by the root,

shall profit little; nay, rather temptations will return to him the

more quickly, and will be the more terrible. Little by little, through

patience and long-suffering, thou shalt conquer by the help of God,

rather than by violence and thine own strength of will. In the midst of

temptation often seek counsel; and deal not hardly with one who is

tempted, but comfort and strengthen him as thou wouldest have done unto

thyself.

5. The beginning of all temptations to evil is instability of temper

and want of trust in God; for even as a ship without a helm is tossed

about by the waves, so is a man who is careless and infirm of purpose

tempted, now on this side, now on that. As fire testeth iron, so doth

temptation the upright man. Oftentimes we know not what strength we

have; but temptation revealeth to us what we are. Nevertheless, we must

watch, especially in the beginnings of temptation; for then is the foe

the more easily mastered, when he is not suffered to enter within the

mind, but is met outside the door as soon as he hath knocked. Wherefore

one saith,

Check the beginnings; once thou might’st have cured,

But now ’tis past thy skill, too long hath it endured.

For first cometh to the mind the simple suggestion, then the strong

imagination, afterwards pleasure, evil affection, assent. And so little

by little the enemy entereth in altogether, because he was not resisted

at the beginning. And the longer a man delayeth his resistance, the

weaker he groweth, and the stronger groweth the enemy against him.

6. Some men suffer their most grievous temptations in the beginning of

their conversion, some at the end. Some are sorely tried their whole

life long. Some there are who are tempted but lightly, according to the

wisdom and justice of the ordering of God, who knoweth the character

and circumstances of men, and ordereth all things for the welfare of

His elect.

7. Therefore we ought not to despair when we are tempted, but the more

fervently should cry unto God, that He will vouchsafe to help us in all

our tribulation; and that He will, as St. Paul saith, with the

temptation make a way to escape that we may be able to bear it.(2) Let

us therefore humble ourselves under the mighty hand of God in all

temptation and trouble, for He will save and exalt such as are of an

humble spirit.

8. In temptations and troubles a man is proved, what progress he hath

made, and therein is his reward the greater, and his virtue doth the

more appear. Nor is it a great thing if a man be devout and zealous so

long as he suffereth no affliction; but if he behave himself patiently

in the time of adversity, then is there hope of great progress. Some

are kept safe from great temptations, but are overtaken in those which

are little and common, that the humiliation may teach them not to trust

to themselves in great things, being weak in small things.

(1) Job vii. 1 (Vulg.). (2) 1 Corinthians x. 13.

CHAPTER XIV

On avoiding rash judgment

Look well unto thyself, and beware that thou judge not the doings of

others. In judging others a man laboureth in vain; he often erreth, and

easily falleth into sin; but in judging and examining himself he always

laboureth to good purpose. According as a matter toucheth our fancy, so

oftentimes do we judge of it; for easily do we fail of true judgment

because of our own personal feeling. If God were always the sole object

of our desire, we should the less easily be troubled by the erring

judgment of our fancy.

2. But often some secret thought lurking within us, or even some

outward circumstance, turneth us aside. Many are secretly seeking their

own ends in what they do, yet know it not. They seem to live in good

peace of mind so long as things go well with them, and according to

their desires, but if their desires be frustrated and broken,

immediately they are shaken and displeased. Diversity of feelings and

opinions very often brings about dissensions between friends, between

countrymen, between religious and godly men.

3. Established custom is not easily relinquished, and no man is very

easily led to see with the eyes of another. If thou rest more upon thy

own reason or experience than upon the power of Jesus Christ, thy light

shall come slowly and hardly; for God willeth us to be perfectly

subject unto Himself, and all our reason to be exalted by abundant love

towards Him.

CHAPTER XV

Of works of charity

For no worldly good whatsoever, and for the love of no man, must

anything be done which is evil, but for the help of the suffering a

good work must sometimes be postponed, or be changed for a better; for

herein a good work is not destroyed, but improved. Without charity no

work profiteth, but whatsoever is done in charity, however small and of

no reputation it be, bringeth forth good fruit; for God verily

considereth what a man is able to do, more than the greatness of what

he doth.

2. He doth much who loveth much. He doth much who doth well. He doth

well who ministereth to the public good rather than to his own.

Oftentimes that seemeth to be charity which is rather carnality,

because it springeth from natural inclination, self-will, hope of

repayment, desire of gain.

3. He who hath true and perfect charity, in no wise seeketh his own

good, but desireth that God alone be altogether glorified. He envieth

none, because he longeth for no selfish joy; nor doth he desire to

rejoice in himself, but longeth to be blessed in God as the highest

good. He ascribeth good to none save to God only, the Fountain whence

all good proceedeth, and the End, the Peace, the joy of all Saints. Oh,

he who hath but a spark of true charity, hath verily learned that all

worldly things are full of vanity.

CHAPTER XVI

Of bearing with the faults of others

Those things which a man cannot amend in himself or in others, he ought

patiently to bear, until God shall otherwise ordain. Bethink thee that

perhaps it is better for thy trial and patience, without which our

merits are but little worth. Nevertheless thou oughtest, when thou

findeth such impediments, to beseech God that He would vouchsafe to

sustain thee, that thou be able to bear them with a good will.

2. If one who is once or twice admonished refuse to hearken, strive not

with him, but commit all to God, that His will may be done and His

honour be shown in His servants, for He knoweth well how to convert the

evil unto good. Endeavour to be patient in bearing with other men’s

faults and infirmities whatsoever they be, for thou thyself also hast

many things which have need to be borne with by others. If thou canst

not make thine own self what thou desireth, how shalt thou be able to

fashion another to thine own liking. We are ready to see others made

perfect, and yet we do not amend our own shortcomings.

3. We will that others be straitly corrected, but we will not be

corrected ourselves. The freedom of others displeaseth us, but we are

dissatisfied that our own wishes shall be denied us. We desire rules to

be made restraining others, but by no means will we suffer ourselves to

be restrained. Thus therefore doth it plainly appear how seldom we

weigh our neighbour in the same balance with ourselves. If all men were

perfect, what then should we have to suffer from others for God?

4. But now hath God thus ordained, that we may learn to bear one

another’s burdens, because none is without defect, none without a

burden, none sufficient of himself, none wise enough of himself; but it

behoveth us to bear with one another, to comfort one another, to help,

instruct, admonish one another. How much strength each man hath is best

proved by occasions of adversity: for such occasions do not make a man

frail, but show of what temper he is.

CHAPTER XVII

Of a Religious life

It behoveth thee to learn to mortify thyself in many things, if thou

wilt live in amity and concord with other men. It is no small thing to

dwell in a religious community or congregation, and to live there

without complaint, and therein to remain faithful even unto death.

Blessed is he who hath lived a good life in such a body, and brought it

to a happy end. If thou wilt stand fast and wilt profit as thou

oughtest, hold thyself as an exile and a pilgrim upon the earth. Thou

wilt have to be counted as a fool for Christ, if thou wilt lead a

religious life.

2. The clothing and outward appearance are of small account; it is

change of character and entire mortification of the affections which

make a truly religious man. He who seeketh aught save God and the

health of his soul, shall find only tribulation and sorrow. Nor can he

stand long in peace, who striveth not to be least of all and servant of

all.

3. Thou art called to endure and to labour, not to a life of ease and

trifling talk. Here therefore are men tried as gold in the furnace. No

man can stand, unless with all his heart he will humble himself for

God’s sake.

CHAPTER XVIII

Of the example of the holy fathers

Consider now the lively examples of the holy fathers, in whom shone

forth real perfectness and religion, and thou shalt see how little,

even as nothing, is all that we do. Ah! What is our life when compared

to theirs? They, saints and friends of Christ as they were, served the

Lord in hunger and thirst, in cold and nakedness, in labour and

weariness, in watchings and fastings, in prayer and holy meditations,

in persecutions and much rebuke.

2. O how many and grievous tribulations did the Apostles, Martyrs,

Confessors, Virgins, endure; and all others who would walk in the

footsteps of Christ. For they hated their souls in this world that they

might keep them unto life eternal. O how strict and retired a life was

that of the holy fathers who dwelt in the desert! what long and

grievous temptations they did suffer! how often were they assaulted by

the enemy! what frequent and fervid prayers did they offer unto God!

what strict fasts did they endure! what fervent zeal and desire after

spiritual profit did they manifest! how bravely did they fight that

their vices might not gain the mastery! how entirely and steadfastly

did they reach after God! By day they laboured, and at night they gave

themselves ofttimes unto prayer; yea, even when they were labouring

they ceased not from mental prayer.

3. They spent their whole time profitably; every hour seemed short for

retirement with God; and through the great sweetness of contemplation,

even the need of bodily refreshment was forgotten. They renounced all

riches, dignities, honours, friends, kinsmen; they desired nothing from

the world; they ate the bare necessaries of life; they were unwilling

to minister to the body even in necessity. Thus were they poor in

earthly things, but rich above measure in grace and virtue. Though poor

to the outer eye, within they were filled with grace and heavenly

benedictions.

4. They were strangers to the world, but unto God they were as kinsmen

and friends. They seemed unto themselves as of no reputation, and in

the world’s eyes contemptible; but in the sight of God they were

precious and beloved. They stood fast in true humility, they lived in

simple obedience, they walked in love and patience; and thus they waxed

strong in spirit, and obtained great favour before God. To all

religious men they were given as an example, and they ought more to

provoke us unto good livings than the number of the lukewarm tempteth

to carelessness of life.

5. O how great was the love of all religious persons at the beginning

of this sacred institution! O what devoutness of prayer! what rivalry

in holiness! what strict discipline was observed! what reverence and

obedience under the rule of the master showed they in all things! The

traces of them that remain until now testify that they were truly holy

and perfect men, who fighting so bravely trod the world underfoot. Now

a man is counted great if only he be not a transgressor, and if he can

only endure with patience what he hath undertaken.

6. O the coldness and negligence of our times, that we so quickly

decline from the former love, and it is become a weariness to live,

because of sloth and lukewarmness. May progress in holiness not wholly

fall asleep in thee, who many times hast seen so many examples of

devout men!

CHAPTER XIX

Of the exercises of a religious man

The life of a Christian ought to be adorned with all virtues, that he

may be inwardly what he outwardly appeareth unto men. And verily it

should be yet better within than without, for God is a discerner of our

heart, Whom we must reverence with all our hearts wheresoever we are,

and walk pure in His presence as do the angels. We ought daily to renew

our vows, and to kindle our hearts to zeal, as if each day were the

first day of our conversion, and to say, “Help me, O God, in my good

resolutions, and in Thy holy service, and grant that this day I may

make a good beginning, for hitherto I have done nothing!”

2. According to our resolution so is the rate of our progress, and much

diligence is needful for him who would make good progress. For if he

who resolveth bravely oftentimes falleth short, how shall it be with

him who resolveth rarely or feebly? But manifold causes bring about

abandonment of our resolution, yet a trivial omission of holy exercises

can hardly be made without some loss to us. The resolution of the

righteous dependeth more upon the grace of God than upon their own

wisdom; for in Him they always put their trust, whatsoever they take in

hand. For man proposeth, but God disposeth; and the way of a man is not

in himself.(1)

3. If a holy exercise be sometimes omitted for the sake of some act of

piety, or of some brotherly kindness, it can easily be taken up

afterwards; but if it be neglected through distaste or slothfulness,

then is it sinful, and the mischief will be felt. Strive as earnestly

as we may, we shall still fall short in many things. Always should some

distinct resolution be made by us; and, most of all, we must strive

against those sins which most easily beset us. Both our outer and inner

life should be straitly examined and ruled by us, because both have to

do with our progress.

4. If thou canst not be always examining thyself, thou canst at certain

seasons, and at least twice in the day, at evening and at morning. In

the morning make thy resolves, and in the evening inquire into thy

life, how thou hast sped to-day in word, deed, and thought; for in

these ways thou hast often perchance offended God and thy neighbour.

Gird up thy lions like a man against the assaults of the devil; bridle

thine appetite, and thou wilt soon be able to bridle every inclination

of the flesh. Be thou never without something to do; be reading, or

writing, or praying, or meditating, or doing something that is useful

to the community. Bodily exercises, however, must be undertaken with

discretion, nor are they to be used by all alike.

5. The duties which are not common to all must not be done openly, but

are safest carried on in secret. But take heed that thou be not

careless in the common duties, and more devout in the secret; but

faithfully and honestly discharge the duties and commands which lie

upon thee, then afterwards, if thou hast still leisure, give thyself to

thyself as thy devotion leadeth thee. All cannot have one exercise, but

one suiteth better to this man and another to that. Even for the

diversity of season different exercises are needed, some suit better

for feasts, some for fasts. We need one kind in time of temptations and

others in time of peace and quietness. Some are suitable to our times

of sadness, and others when we are joyful in the Lord.

6. When we draw near the time of the great feasts, good exercises

should be renewed, and the prayers of holy men more fervently besought.

We ought to make our resolutions from one Feast to another, as if each

were the period of our departure from this world, and of entering into

the eternal feast. So ought we to prepare ourselves earnestly at solemn

seasons, and the more solemnly to live, and to keep straightest watch

upon each holy observance, as though we were soon to receive the reward

of our labours at the hand of God.

7. And if this be deferred, let us believe ourselves to be as yet

ill-prepared, and unworthy as yet of the glory which shall be revealed

in us at the appointed season; and let us study to prepare ourselves

the better for our end. Blessed is that servant, as the Evangelist Luke

hath it, whom, when the Lord cometh He shall find watching. Verily I

say unto you He will make him ruler over all that He hath.(2)

(1) Jeremiah x. 23. (2) Luke xii. 43, 44.

CHAPTER XX

Of the love of solitude and silence

Seek a suitable time for thy meditation, and think frequently of the

mercies of God to thee. Leave curious questions. Study such matters as

bring thee sorrow for sin rather than amusement. If thou withdraw

thyself from trifling conversation and idle goings about, as well as

from novelties and gossip, thou shalt find thy time sufficient and apt

for good meditation. The greatest saints used to avoid as far as they

could the company of men, and chose to live in secret with God.

2. One hath said, “As oft as I have gone among men, so oft have I

returned less a man.” This is what we often experience when we have

been long time in conversation. For it is easier to be altogether

silent than it is not to exceed in word. It is easier to remain hidden

at home than to keep sufficient guard upon thyself out of doors. He,

therefore, that seeketh to reach that which is hidden and spiritual,

must go with Jesus “apart from the multitude.” No man safely goeth

abroad who loveth not to rest at home. No man safely talketh but he who

loveth to hold his peace. No man safely ruleth but he who loveth to be

subject. No man safely commandeth but he who loveth to obey.

3. No man safely rejoiceth but he who hath the testimony of a good

conscience within himself. The boldness of the Saints was always full

of the fear of God. Nor were they the less earnest and humble in

themselves, because they shone forth with great virtues and grace. But

the boldness of wicked men springeth from pride and presumption, and at

the last turneth to their own confusion. Never promise thyself security

in this life, howsoever good a monk or devout a solitary thou seemest.

4. Often those who stand highest in the esteem of men, fall the more

grievously because of their over great confidence. Wherefore it is very

profitable unto many that they should not be without inward temptation,

but should be frequently assaulted, lest they be over confident, lest

they be indeed lifted up into pride, or else lean too freely upon the

consolations of the world. O how good a conscience should that man

keep, who never sought a joy that passeth away, who never became

entangled with the world! O how great peace and quiet should he

possess, who would cast off all vain care, and think only of healthful

and divine things, and build his whole hope upon God!

5. No man is worthy of heavenly consolation but he who hath diligently

exercised himself in holy compunction. If thou wilt feel compunction

within thy heart, enter into thy chamber and shut out the tumults of

the world, as it is written, Commune with your own heart in your own

chamber and be still.(1) In retirement thou shalt find what often thou

wilt lose abroad. Retirement, if thou continue therein, groweth sweet,

but if thou keep not in it, begetteth weariness. If in the beginning of

thy conversation thou dwell in it and keep it well, it shall afterwards

be to thee a dear friend, and a most pleasant solace.

6. In silence and quiet the devout soul goeth forward and learneth the

hidden things of the Scriptures. Therein findeth she a fountain of

tears, wherein to wash and cleanse herself each night, that she may

grow the more dear to her Maker as she dwelleth the further from all

worldly distraction. To him who withdraweth himself from his

acquaintance and friends God with his holy angels will draw nigh. It is

better to be unknown and take heed to oneself than to neglect oneself

and work wonders. It is praiseworthy for a religious man to go seldom

abroad, to fly from being seen, to have no desire to see men.

7. Why wouldest thou see what thou mayest not have? The world passeth

away and the lust thereof. The desires of sensuality draw thee abroad,

but when an hour is past, what dost thou bring home, but a weight upon

thy conscience and distraction of heart? A merry going forth bringeth

often a sorrowful return, and a merry evening maketh a sad morning? So

doth all carnal joy begin pleasantly, but in the end it gnaweth away

and destroyeth. What canst thou see abroad which thou seest not at

home? Behold the heaven and the earth and the elements, for out of

these are all things made.

8. What canst thou see anywhere which can continue long under the sun?

Thou believest perchance that thou shalt be satisfied, but thou wilt

never be able to attain unto this. If thou shouldest see all things

before thee at once, what would it be but a vain vision? Lift up thine

eyes to God on high, and pray that thy sins and negligences may be

forgiven. Leave vain things to vain men, and mind thou the things which

God hath commanded thee. Shut thy door upon thee, and call unto thyself

Jesus thy beloved. Remain with Him in thy chamber, for thou shalt not

elsewhere find so great peace. If thou hadst not gone forth nor

listened to vain talk, thou hadst better kept thyself in good peace.

But because it sometimes delighteth thee to hear new things, thou must

therefore suffer trouble of heart.

(1) Psalm iv. 4.

CHAPTER XXI

Of compunction of heart

If thou wilt make any progress keep thyself in the fear of God, and

long not to be too free, but restrain all thy senses under discipline

and give not thyself up to senseless mirth. Give thyself to compunction

of heart and thou shalt find devotion. Compunction openeth the way for

many good things, which dissoluteness is wont quickly to lose. It is

wonderful that any man can ever rejoice heartily in this life who

considereth and weigheth his banishment, and the manifold dangers which

beset his soul.

2. Through lightness of heart and neglect of our shortcomings we feel

not the sorrows of our soul, but often vainly laugh when we have good

cause to weep. There is no true liberty nor real joy, save in the fear

of God with a good conscience. Happy is he who can cast away every

cause of distraction and bring himself to the one purpose of holy

compunction. Happy is he who putteth away from him whatsoever may stain

or burden his conscience. Strive manfully; custom is overcome by

custom. If thou knowest how to let men alone, they will gladly let thee

alone to do thine own works.

3. Busy not thyself with the affairs of others, nor entangle thyself

with the business of great men. Keep always thine eye upon thyself

first of all, and give advice to thyself specially before all thy

dearest friends. If thou hast not the favour of men, be not thereby

cast down, but let thy concern be that thou holdest not thyself so well

and circumspectly, as becometh a servant of God and a devout monk. It

is often better and safer for a man not to have many comforts in this

life, especially those which concern the flesh. But that we lack divine

comforts or feel them rarely is to our own blame, because we seek not

compunction of heart, nor utterly cast away those comforts which are

vain and worldly.

4. Know thyself to be unworthy of divine consolation, and worthy rather

of much tribulation. When a man hath perfect compunction, then all the

world is burdensome and bitter to him. A good man will find sufficient

cause for mourning and weeping; for whether he considereth himself, or

pondereth concerning his neighbour, he knoweth that no man liveth here

without tribulation, and the more thoroughly he considereth himself,

the more thoroughly he grieveth. Grounds for just grief and inward

compunction there are in our sins and vices, wherein we lie so

entangled that we are but seldom able to contemplate heavenly things.

5. If thou thoughtest upon thy death more often than how long thy life

should be, thou wouldest doubtless strive more earnestly to improve.

And if thou didst seriously consider the future pains of hell, I

believe thou wouldest willingly endure toil or pain and fear not

discipline. But because these things reach not the heart, and we still

love pleasant things, therefore we remain cold and miserably

indifferent.

6. Oftentimes it is from poverty of spirit that the wretched body is so

easily led to complain. Pray therefore humbly unto the Lord that He

will give thee the spirit of compunction and say in the language of the

prophet, _Feed me, O Lord, with bread of tears, and give me

plenteousness of tears to drink_.(1)

(1) Psalm lxxx. 5.

CHAPTER XXII

On the contemplation of human misery

Thou art miserable wheresoever thou art, and whithersoever thou

turnest, unless thou turn thee to God. Why art thou disquieted because

it happeneth not to thee according to thy wishes and desires? Who is he

that hath everything according to his will? Neither I, nor thou, nor

any man upon the earth. There is no man in the world free from trouble

or anguish, though he were King or Pope. Who is he who hath the

happiest lot? Even he who is strong to suffer somewhat for God.

2. There are many foolish and unstable men who say, “See what a

prosperous life that man hath, how rich and how great he is, how

powerful, how exalted.” But lift up thine eyes to the good things of

heaven, and thou shalt see that all these worldly things are nothing,

they are utterly uncertain, yea, they are wearisome, because they are

never possessed without care and fear. The happiness of man lieth not

in the abundance of temporal things but a moderate portion sufficeth

him. Our life upon the earth is verily wretchedness. The more a man

desireth to be spiritual, the more bitter doth the present life become

to him; because he the better understandeth and seeth the defects of

human corruption. For to eat, to drink, to watch, to sleep, to rest, to

labour, and to be subject to the other necessities of nature, is truly

a great wretchedness and affliction to a devout man, who would fain be

released and free from all sin.

3. For the inner man is heavily burdened with the necessities of the

body in this world. Wherefore the prophet devoutly prayeth to be freed

from them, saying, Deliver me from my necessities, O Lord.(1) But woe

to those who know not their own misery, and yet greater woe to those

who love this miserable and corruptible life. For to such a degree do

some cling to it (even though by labouring or begging they scarce

procure what is necessary for subsistence) that if they might live here

always, they would care nothing for the Kingdom of God.

4. Oh foolish and faithless of heart, who lie buried so deep in worldly

things, that they relish nothing save the things of the flesh!

Miserable ones! they will too sadly find out at the last, how vile and

worthless was that which they loved. The saints of God and all loyal

friends of Christ held as nothing the things which pleased the flesh,

or those which flourished in this life, but their whole hope and

affection aspired to the things which are above. Their whole desire was

borne upwards to everlasting and invisible things, lest they should be

drawn downwards by the love of things visible.

5. Lose not, brother, thy loyal desire of progress to things spiritual.

There is yet time, the hour is not past. Why wilt thou put off thy

resolution? Arise, begin this very moment, and say, “Now is the time to

do: now is the time to fight, now is the proper time for amendment.”

When thou art ill at ease and troubled, then is the time when thou art

nearest unto blessing. Thou must go through fire and water that God may

bring thee into a wealthy place. Unless thou put force upon thyself,

thou wilt not conquer thy faults. So long as we carry about with us

this frail body, we cannot be without sin, we cannot live without

weariness and trouble. Gladly would we have rest from all misery; but

because through sin we have lost innocence, we have lost also the true

happiness. Therefore must we be patient, and wait for the mercy of God,

until this tyranny be overpast, and this mortality be swallowed up of

life.

6. O how great is the frailty of man, which is ever prone to evil!

To-day thou confessest thy sins, and to-morrow thou committest again

the sins thou didst confess. Now dost thou resolve to avoid a fault,

and within an hour thou behavest thyself as if thou hadst never

resolved at all. Good cause have we therefore to humble ourselves, and

never to think highly of ourselves, seeing that we are so frail and

unstable. And quickly may that be lost by our negligence, which by much

labour was hardly attained through grace.

7. What shall become of us at the end, if at the beginning we are

lukewarm and idle? Woe unto us, if we choose to rest, as though it were

a time of peace and security, while as yet no sign appeareth in our

life of true holiness. Rather had we need that we might begin yet

afresh, like good novices, to be instructed unto good living, if haply

there might be hope of some future amendment and greater spiritual

increase.

(1) Psalm xxv. 17.

CHAPTER XXIII

Of meditation upon death

Very quickly will there be an end of thee here; take heed therefore how

it will be with thee in another world. To-day man is, and to-morrow he

will be seen no more. And being removed out of sight, quickly also he

is out of mind. O the dulness and hardness of man’s heart, which

thinketh only of the present, and looketh not forward to the future.

Thou oughtest in every deed and thought so to order thyself, as if thou

wert to die this day. If thou hadst a good conscience thou wouldst not

greatly fear death. It were better for thee to watch against sin, than

to fly from death. If to-day thou art not ready, how shalt thou be

ready to-morrow? To-morrow is an uncertain day; and how knowest thou

that thou shalt have a to-morrow?

2. What doth it profit to live long, when we amend so little? Ah! long

life doth not always amend, but often the more increaseth guilt. Oh

that we might spend a single day in this world as it ought to be spent!

Many there are who reckon the years since they were converted, and yet

oftentimes how little is the fruit thereof. If it is a fearful thing to

die, it may be perchance a yet more fearful thing to live long. Happy

is the man who hath the hour of his death always before his eyes, and

daily prepareth himself to die. If thou hast ever seen one die,

consider that thou also shalt pass away by the same road.

3. When it is morning reflect that it may be thou shalt not see the

evening, and at eventide dare not to boast thyself of the morrow.

Always be thou prepared, and so live that death may never find thee

unprepared. Many die suddenly and unexpectedly. For at such an hour as

ye think not, the Son of Man cometh.(1) When that last hour shall come,

thou wilt begin to think very differently of thy whole life past, and

wilt mourn bitterly that thou hast been so negligent and slothful.

4. Happy and wise is he who now striveth to be such in life as he would

fain be found in death! For a perfect contempt of the world, a fervent

desire to excel in virtue, the love of discipline, the painfulness of

repentance, readiness to obey, denial of self, submission to any

adversity for love of Christ; these are the things which shall give

great confidence of a happy death. Whilst thou art in health thou hast

many opportunities of good works; but when thou art in sickness I know

not how much thou wilt be able to do. Few are made better by infirmity:

even as they who wander much abroad seldom become holy.

5. Trust not thy friends and kinsfolk, nor put off the work of thy

salvation to the future, for men will forget thee sooner than thou

thinkest. It is better for thee now to provide in time, and to send

some good before thee, than to trust to the help of others. If thou art

not anxious for thyself now, who, thinkest thou, will be anxious for

thee afterwards? Now the time is most precious. Now is the accepted

time, now is the day of salvation. But alas! that thou spendest not

well this time, wherein thou mightest lay up treasure which should

profit thee everlastingly. The hour will come when thou shalt desire

one day, yea, one hour, for amendment of life, and I know not whether

thou shalt obtain.

6. Oh, dearly beloved, from what danger thou mightest free thyself,

from what great fear, if only thou wouldst always live in fear, and in

expectation of death! Strive now to live in such wise that in the hour

of death thou mayest rather rejoice than fear. Learn now to die to the

world, so shalt thou begin to live with Christ. Learn now to contemn

all earthly things, and then mayest thou freely go unto Christ. Keep

under thy body by penitence, and then shalt thou be able to have a sure

confidence.

7. Ah, foolish one! why thinkest thou that thou shalt live long, when

thou art not sure of a single day? How many have been deceived, and

suddenly have been snatched away from the body! How many times hast

thou heard how one was slain by the sword, another was drowned, another

falling from on high broke his neck, another died at the table, another

whilst at play! One died by fire, another by the sword, another by the

pestilence, another by the robber. Thus cometh death to all, and the

life of men swiftly passeth away like a shadow.

8. Who will remember thee after thy death? And who will entreat for

thee? Work, work now, oh dearly beloved, work all that thou canst. For

thou knowest not when thou shalt die, nor what shall happen unto thee

after death. While thou hast time, lay up for thyself undying riches.

Think of nought but of thy salvation; care only for the things of God.

Make to thyself friends, by venerating the saints of God and walking in

their steps, that when thou failest, thou mayest be received into

everlasting habitations.(2)

9. Keep thyself as a stranger and a pilgrim upon the earth, to whom the

things of the world appertain not. Keep thine heart free, and lifted up

towards God, for here have we no continuing city.(3) To Him direct thy

daily prayers with crying and tears, that thy spirit may be found

worthy to pass happily after death unto its Lord. Amen.

(1) Matthew xxiv. 44. (2) Luke xvi. 9. (3) Hebrews xiii. 14.

CHAPTER XXIV

Of the judgment and punishment of the wicked

In all that thou doest, remember the end, and how thou wilt stand

before a strict judge, from whom nothing is hid, who is not bribed with

gifts, nor accepteth excuses, but will judge righteous judgment. O most

miserable and foolish sinner, who art sometimes in fear of the

countenance of an angry man, what wilt thou answer to God, who knoweth

all thy misdeeds? Why dost thou not provide for thyself against the day

of judgment, when no man shall be able to be excused or defended by

means of another, but each one shall bear his burden himself alone? Now

doth thy labour bring forth fruit, now is thy weeping acceptable, thy

groaning heard, thy sorrow well pleasing to God, and cleansing to thy

soul.

2. Even here on earth the patient man findeth great occasion of

purifying his soul. When suffering injuries he grieveth more for the

other’s malice than for his own wrong; when he prayeth heartily for

those that despitefully use him, and forgiveth them from his heart;

when he is not slow to ask pardon from others; when he is swifter to

pity than to anger; when he frequently denieth himself and striveth

altogether to subdue the flesh to the spirit. Better is it now to

purify the soul from sin, than to cling to sins from which we must be

purged hereafter. Truly we deceive ourselves by the inordinate love

which we bear towards the flesh.

3. What is it which that fire shall devour, save thy sins? The more

thou sparest thyself and followest the flesh, the more heavy shall thy

punishment be, and the more fuel art thou heaping up for the burning.

For wherein a man hath sinned, therein shall he be the more heavily

punished. There shall the slothful be pricked forward with burning

goads, and the gluttons be tormented with intolerable hunger and

thirst. There shall the luxurious and the lovers of pleasure be plunged

into burning pitch and stinking brimstone, and the envious shall howl

like mad dogs for very grief.

4. No sin will there be which shall not be visited with its own proper

punishment. The proud shall be filled with utter confusion, and the

covetous shall be pinched with miserable poverty. An hour’s pain there

shall be more grievous than a hundred years here of the bitterest

penitence. No quiet shall be there, no comfort for the lost, though

here sometimes there is respite from pain, and enjoyment of the solace

of friends. Be thou anxious now and sorrowful for thy sins, that in the

day of judgment thou mayest have boldness with the blessed. For then

shall the righteous man stand in great boldness before the face of such

as have afflicted him and made no account of his labours.(1) Then shall

he stand up to judge, he who now submitteth himself in humility to the

judgments of men. Then shall the poor and humble man have great

confidence, while the proud is taken with fear on every side.

5. Then shall it be seen that he was the wise man in this world who

learned to be a fool and despised for Christ. Then shall all

tribulation patiently borne delight us, while the mouth of the ungodly

shall be stopped. Then shall every godly man rejoice, and every profane

man shall mourn. Then the afflicted flesh shall more rejoice than if it

had been alway nourished in delights. Then the humble garment shall put

on beauty, and the precious robe shall hide itself as vile. Then the

little poor cottage shall be more commended than the gilded palace.

Then enduring patience shall have more might than all the power of the

world. Then simple obedience shall be more highly exalted than all

worldly wisdom.

6. Then a pure and good conscience shall more rejoice than learned

philosophy. Then contempt of riches shall have more weight than all the

treasure of the children of this world. Then shalt thou find more

comfort in having prayed devoutly than in having fared sumptuously.

Then thou wilt rather rejoice in having kept silence than in having

made long speech. Then holy deeds shall be far stronger than many fine

words. Then a strict life and sincere penitence shall bring deeper

pleasure than all earthly delight. Learn now to suffer a little, that

then thou mayest be enabled to escape heavier sufferings. Prove first

here, what thou art able to endure hereafter. If now thou art able to

bear so little, how wilt thou be able to endure eternal torments? If

now a little suffering maketh thee so impatient, what shall hell-fire

do then? Behold of a surety thou art not able to have two Paradises, to

take thy fill or delight here in this world, and to reign with Christ

hereafter.

7. If even unto this day thou hadst ever lived in honours and

pleasures, what would the whole profit thee if now death came to thee

in an instant? All therefore is vanity, save to love God and to serve

Him only. For he who loveth God with all his heart feareth not death,

nor punishment, nor judgment, nor hell, because perfect love giveth

sure access to God. But he who still delighteth in sin, no marvel if he

is afraid of death and judgment. Nevertheless it is a good thing, if

love as yet cannot restrain thee from evil, that at least the fear of

hell should hold thee back. But he who putteth aside the fear of God

cannot long continue in good, but shall quickly fall into the snares of

the devil.

(1) Wisd. v. 1.

CHAPTER XXV

Of the zealous amendment of our whole life

Be thou watchful and diligent in God’s service, and bethink thee often

why thou hast renounced the world. Was it not that thou mightest live

to God and become a spiritual man? Be zealous, therefore, for thy

spiritual profit, for thou shalt receive shortly the reward of thy

labours, and neither fear nor sorrow shall come any more into thy

borders. Now shalt thou labour a little, and thou shalt find great

rest, yea everlasting joy. If thou shalt remain faithful and zealous in

labour, doubt not that God shall be faithful and bountiful in rewarding

thee. It is thy duty to have a good hope that thou wilt attain the

victory, but thou must not fall into security lest thou become slothful

or lifted up.

2. A certain man being in anxiety of mind, continually tossed about

between hope and fear, and being on a certain day overwhelmed with

grief, cast himself down in prayer before the altar in a church, and

meditated within himself, saying, “Oh! if I but knew that I should

still persevere,” and presently heard within him a voice from God, “And

if thou didst know it, what wouldst thou do? Do now what thou wouldst

do then, and thou shalt be very secure.” And straightway being

comforted and strengthened, he committed himself to the will of God and

the perturbation of spirit ceased, neither had he a mind any more to

search curiously to know what should befall him hereafter, but studied

rather to inquire what was the good and acceptable will of God, for the

beginning and perfecting of every good work.

3. Hope in the Lord and be doing good, saith the Prophet; dwell in the

land and thou shalt be fed(1) with its riches. One thing there is which

holdeth back many from progress and fervent amendment, even the dread

of difficulty, or the labour of the conflict. Nevertheless they advance

above all others in virtue who strive manfully to conquer those things

which are most grievous and contrary to them, for there a man profiteth

most and meriteth greater grace where he most overcometh himself and

mortifieth himself in spirit.

4. But all men have not the same passions to conquer and to mortify,

yet he who is diligent shall attain more profit, although he have

stronger passions, than another who is more temperate of disposition,

but is withal less fervent in the pursuit of virtue. Two things

specially avail unto improvement in holiness, namely firmness to

withdraw ourselves from the sin to which by nature we are most

inclined, and earnest zeal for that good in which we are most lacking.

And strive also very earnestly to guard against and subdue those faults

which displease thee most frequently in others.

5. Gather some profit to thy soul wherever thou art, and wherever thou

seest or hearest good examples, stir thyself to follow them, but where

thou seest anything which is blameworthy, take heed that thou do not

the same; or if at any time thou hast done it, strive quickly to amend

thyself. As thine eye observeth others, so again are the eyes of others

upon thee. How sweet and pleasant is it to see zealous and godly

brethren temperate and of good discipline; and how sad is it and

grievous to see them walking disorderly, not practising the duties to

which they are called. How hurtful a thing it is to neglect the purpose

of their calling, and turn their inclinations to things which are none

of their business.

6. Be mindful of the duties which thou hast undertaken, and set always

before thee the remembrance of the Crucified. Truly oughtest thou to be

ashamed as thou lookest upon the life of Jesus Christ, because thou

hast not yet endeavoured to conform thyself more unto Him, though thou

hast been a long time in the way of God. A religious man who exercises

himself seriously and devoutly in the most holy life and passion of our

Lord shall find there abundantly all things that are profitable and

necessary for him, neither is there need that he shall seek anything

better beyond Jesus. Oh! if Jesus crucified would come into our hearts,

how quickly, and completely should we have learned all that we need to

know!

7. He who is earnest receiveth and beareth well all things that are

laid upon him. He who is careless and lukewarm hath trouble upon

trouble, and suffereth anguish upon every side, because he is without

inward consolation, and is forbidden to seek that which is outward. He

who is living without discipline is exposed to grievous ruin. He who

seeketh easier and lighter discipline shall always be in distress,

because one thing or another will give him displeasure.

8. O! if no other duty lay upon us but to praise the Lord our God with

our whole heart and voice! Oh! if thou never hadst need to eat or

drink, or sleep, but wert always able to praise God, and to give

thyself to spiritual exercises alone; then shouldst thou be far happier

than now, when for so many necessities thou must serve the flesh. O!

that these necessities were not, but only the spiritual refreshments of

the soul, which alas we taste too seldom.

9. When a man hath come to this, that he seeketh comfort from no

created thing, then doth he perfectly begin to enjoy God, then also

will he be well contented with whatsoever shall happen unto him. Then

will he neither rejoice for much nor be sorrowful for little, but he

committeth himself altogether and with full trust unto God, who is all

in all to him, to whom nothing perisheth nor dieth, but all things live

to Him and obey His every word without delay.

10. Remember always thine end, and how the time which is lost returneth

not. Without care and diligence thou shalt never get virtue. If thou

beginnest to grow cold, it shall begin to go ill with thee, but if thou

givest thyself unto zeal thou shalt find much peace, and shalt find thy

labour the lighter because of the grace of God and the love of virtue.

A zealous and diligent man is ready for all things. It is greater

labour to resist sins and passions than to toil in bodily labours. He

who shunneth not small faults falleth little by little into greater. At

eventide thou shalt always be glad if thou spend the day profitably.

Watch over thyself, stir thyself up, admonish thyself, and howsoever it

be with others, neglect not thyself. The more violence thou dost unto

thyself, the more thou shall profit. Amen.

(1) Psalm xxxvii. 3.

ADMONITIONS CONCERNING THE INNER LIFE

CHAPTER I

Of the inward life

The kingdom of God is within you,(1) saith the Lord. Turn thee with all

thine heart to the Lord and forsake this miserable world, and thou

shalt find rest unto thy soul. Learn to despise outward things and to

give thyself to things inward, and thou shalt see the kingdom of God

come within thee. For the kingdom of God is peace and joy in the Holy

Ghost, and it is not given to the wicked. Christ will come to thee, and

show thee His consolation, if thou prepare a worthy mansion for Him

within thee. All His glory and beauty is from within, and there it

pleaseth Him to dwell. He often visiteth the inward man and holdeth

with him sweet discourse, giving him soothing consolation, much peace,

friendship exceeding wonderful.

2. Go to, faithful soul, prepare thy heart for this bridegroom that he

may vouchsafe to come to thee and dwell within thee, for so He saith,

if any man loveth me he will keep my words: and my Father will love

him, and we will come unto him and make our abode with him.(2) Give,

therefore, place to Christ and refuse entrance to all others. When thou

hast Christ, thou art rich, and hast sufficient. He shall be thy

provider and faithful watchman in all things, so that thou hast no need

to trust in men, for men soon change and swiftly pass away, but Christ

remaineth for ever and standeth by us firmly even to the end.

3. There is no great trust to be placed in a frail and mortal man, even

though he be useful and dear to us, neither should much sorrow arise

within us if sometimes he oppose and contradict us. They who are on thy

side to-day, may to-morrow be against thee, and often are they turned

round like the wind. Put thy whole trust in God and let Him be thy fear

and thy love, He will answer for thee Himself, and will do for thee

what is best. Here hast thou no continuing city,(3) and wheresoever

thou art, thou art a stranger and a pilgrim, and thou shalt never have

rest unless thou art closely united to Christ within thee.

4. Why dost thou cast thine eyes hither and thither, since this is not

the place of thy rest? In heaven ought thy habitation to be, and all

earthly things should be looked upon as it were in the passing by. All

things pass away and thou equally with them. Look that thou cleave not

to them lest thou be taken with them and perish. Let thy contemplation

be on the Most High, and let thy supplication be directed unto Christ

without ceasing. If thou canst not behold high and heavenly things,

rest thou in the passion of Christ and dwell willingly in His sacred

wounds. For if thou devoutly fly to the wounds of Jesus, and the

precious marks of the nails and the spear, thou shalt find great

comfort in tribulation, nor will the slights of men trouble thee much,

and thou wilt easily bear their unkind words.

5. Christ also, when He was in the world, was despised and rejected of

men, and in His greatest necessity was left by His acquaintance and

friends to bear these reproaches. Christ was willing to suffer and be

despised, and darest thou complain of any? Christ had adversaries and

gainsayers, and dost thou wish to have all men thy friends and

benefactors? Whence shall thy patience attain her crown if no adversity

befall thee? If thou art unwilling to suffer any adversity, how shalt

thou be the friend of Christ? Sustain thyself with Christ and for

Christ if thou wilt reign with Christ.

6. If thou hadst once entered into the mind of Jesus, and hadst tasted

yea even a little of his tender love, then wouldst thou care nought for

thine own convenience or inconvenience, but wouldst rather rejoice at

trouble brought upon thee, because the love of Jesus maketh a man to

despise himself. He who loveth Jesus, and is inwardly true and free

from inordinate affections, is able to turn himself readily unto God,

and to rise above himself in spirit, and to enjoy fruitful peace.

7. He who knoweth things as they are and not as they are said or seem

to be, he truly is wise, and is taught of God more than of men. He who

knoweth how to walk from within, and to set little value upon outward

things, requireth not places nor waiteth for seasons, for holding his

intercourse with God. The inward man quickly recollecteth himself,

because he is never entirely given up to outward things. No outward

labour and no necessary occupations stand in his way, but as events

fall out, so doth he fit himself to them. He who is rightly disposed

and ordered within careth not for the strange and perverse conduct of

men. A man is hindered and distracted in so far as he is moved by

outward things.

8. If it were well with thee, and thou wert purified from evil, all

things would work together for thy good and profiting. For this cause

do many things displease thee and often trouble thee, that thou art not

yet perfectly dead to thyself nor separated from all earthly things.

Nothing so defileth and entangleth the heart of man as impure love

towards created things. If thou rejectest outward comfort thou wilt be

able to contemplate heavenly things and frequently to be joyful

inwardly.

(1) Luke xvii. 21. (2) John xiv. 23. (3) Hebrews xiii. 14.

CHAPTER II

Of lowly submission

Make no great account who is for thee or against thee, but mind only

the present duty and take care that God be with thee in whatsoever thou

doest. Have a good conscience and God will defend thee, for he whom God

will help no man’s perverseness shall be able to hurt. If thou knowest

how to hold thy peace and to suffer, without doubt thou shalt see the

help of the Lord. He knoweth the time and the way to deliver thee,

therefore must thou resign thyself to Him. To God it belongeth to help

and to deliver from all confusion. Oftentimes it is very profitable for

keeping us in greater humility, that others know and rebuke our faults.

2. When a man humbleth himself for his defects, he then easily

pacifieth others and quickly satisfieth those that are angered against

him. God protecteth and delivereth the humble man, He loveth and

comforteth the humble man, to the humble man He inclineth Himself, on

the humble He bestoweth great grace, and when he is cast down He

raiseth him to glory: to the humble He revealeth His secrets, and

sweetly draweth and inviteth him to Himself. The humble man having

received reproach, is yet in sufficient peace, because he resteth on

God and not on the world. Reckon not thyself to have profited in

anywise unless thou feel thyself to be inferior to all.

CHAPTER III

Of the good, peaceable man

First keep thyself in peace, and then shalt thou be able to be a

peacemaker towards others. A peaceable man doth more good than a

well-learned. A passionate man turneth even good into evil and easily

believeth evil; a good, peaceable man converteth all things into good.

He who dwelleth in peace is suspicious of none, but he who is

discontented and restless is tossed with many suspicions, and is

neither quiet himself nor suffereth others to be quiet. He often saith

what he ought not to say, and omitteth what it were more expedient for

him to do. He considereth to what duties others are bound, and

neglecteth those to which he is bound himself. Therefore be zealous

first over thyself, and then mayest thou righteously be zealous

concerning thy neighbour.

2. Thou knowest well how to excuse and to colour thine own deeds, but

thou wilt not accept the excuses of others. It would be more just to

accuse thyself and excuse thy brother. If thou wilt that others bear

with thee, bear thou with others. Behold how far thou art as yet from

the true charity and humility which knows not how to be angry or

indignant against any save self alone. It is no great thing to mingle

with the good and the meek, for this is naturally pleasing to all, and

every one of us willingly enjoyeth peace and liketh best those who

think with us: but to be able to live peaceably with the hard and

perverse, or with the disorderly, or those who oppose us, this is a

great grace and a thing much to be commended and most worthy of a man.

3. There are who keep themselves in peace and keep peace also with

others, and there are who neither have peace nor suffer others to have

peace; they are troublesome to others, but always more troublesome to

themselves. And there are who hold themselves in peace, and study to

bring others unto peace; nevertheless, all our peace in this sad life

lieth in humble suffering rather than in not feeling adversities. He

who best knoweth how to suffer shall possess the most peace; that man

is conqueror of himself and lord of the world, the friend of Christ,

and the inheritor of heaven.

CHAPTER IV

Of a pure mind and simple intention

By two wings is man lifted above earthly things, even by simplicity and

purity. Simplicity ought to be in the intention, purity in the

affection. Simplicity reacheth towards God, purity apprehendeth Him and

tasteth Him. No good action will be distasteful to thee if thou be free

within from inordinate affection. If thou reachest after and seekest,

nothing but the will of God and the benefit of thy neighbour, thou wilt

entirely enjoy inward liberty. If thine heart were right, then should

every creature be a mirror of life and a book of holy doctrine. There

is no creature so small and vile but that it showeth us the goodness of

God.

2. If thou wert good and pure within, then wouldst thou look upon all

things without hurt and understand them aright. A pure heart seeth the

very depths of heaven and hell. Such as each one is inwardly, so

judgeth he outwardly. If there is any joy in the world surely the man

of pure heart possesseth it, and if there is anywhere tribulation and

anguish, the evil conscience knoweth it best. As iron cast into the

fire loseth rust and is made altogether glowing, so the man who turneth

himself altogether unto God is freed from slothfulness and changed into

a new man.

3. When a man beginneth to grow lukewarm, then he feareth a little

labour, and willingly accepteth outward consolation; but when he

beginneth perfectly to conquer himself and to walk manfully in the way

of God, then he counteth as nothing those things which aforetime seemed

to be so grievous unto him.

CHAPTER V

Of self-esteem

We cannot place too little confidence in ourselves, because grace and

understanding are often lacking to us. Little light is there within us,

and what we have we quickly lose by negligence. Oftentimes we perceive

not how great is our inward blindness. We often do ill and excuse it

worse. Sometimes we are moved by passion and count it zeal; we blame

little faults in others and pass over great faults in ourselves.

Quickly enough we feel and reckon up what we bear at the hands of

others, but we reflect not how much others are bearing from us. He who

would weigh well and rightly his own doings would not be the man to

judge severely of another.

2. The spiritually-minded man putteth care of himself before all cares;

and he who diligently attendeth to himself easily keepeth silence

concerning others. Thou wilt never be spiritually minded and godly

unless thou art silent concerning other men’s matters and take full

heed to thyself. If thou think wholly upon thyself and upon God, what

thou seest out of doors shall move thee little. Where art thou when

thou art not present to thyself? and when thou hast overrun all things,

what hath it profited thee, thyself being neglected? If thou wouldst

have peace and true unity, thou must put aside all other things, and

gaze only upon thyself.

3. Then thou shalt make great progress if thou keep thyself free from

all temporal care. Thou shalt lamentably fall away if thou set a value

upon any worldly thing. Let nothing be great, nothing high, nothing

pleasing, nothing acceptable unto thee, save God Himself or the things

of God. Reckon as altogether vain whatsoever consolation comes to thee

from a creature. The soul that loveth God looketh not to anything that

is beneath God. God alone is eternal and incomprehensible, filling all

things, the solace of the soul, and the true joy of the heart.

CHAPTER VI

Of the joy of a good conscience

The testimony of a good conscience is the glory of a good man. Have a

good conscience and thou shalt ever have joy. A good conscience is able

to bear exceeding much, and is exceeding joyful in the midst of

adversities; an evil conscience is ever fearful and unquiet. Thou shalt

rest sweetly if thy heart condemn thee not. Never rejoice unless when

thou hast done well. The wicked have never true joy, nor feel internal

peace, for there is no peace, saith my God, to the wicked.(1) And if

they say “we are in peace, there shall no harm happen unto us, and who

shall dare to do us hurt?” believe them not, for suddenly shall the

wrath of God rise up against them, and their deeds shall be brought to

nought, and their thoughts shall perish.

2. To glory in tribulation is not grievous to him who loveth; for such

glorying is glorying in the Cross of Christ. Brief is the glory which

is given and received of men. Sadness always goeth hand in hand with

the glory of the world. The glory of the good is in their conscience,

and not in the report of men. The joy of the upright is from God and in

God, and their joy is in the truth. He who desireth true and eternal

glory careth not for that which is temporal; and he who seeketh

temporal glory, or who despiseth it from his heart, is proved to bear

little love for that which is heavenly. He who careth for neither

praises nor reproaches hath great tranquillity of heart.

3. He will easily be contented and filled with peace, whose conscience

is pure. Thou art none the holier if thou art praised, nor the viler if

thou art reproached. Thou art what thou art; and thou canst not be

better than God pronounceth thee to be. If thou considerest well what

thou art inwardly, thou wilt not care what men will say to thee. Man

looketh on the outward appearance, but the Lord looketh on the

heart:(2) man looketh on the deed, but God considereth the intent. It

is the token of a humble spirit always to do well, and to set little by

oneself. Not to look for consolation from any created thing is a sign

of great purity and inward faithfulness.

4. He that seeketh no outward witness on his own behalf, showeth

plainly that he hath committed himself wholly to God. For not he that

commendeth himself is approved, as St. Paul saith, but whom the Lord

commendeth.(3) To walk inwardly with God, and not to be held by any

outer affections, is the state of a spiritual man.

(1) Isaiah lvii. 21. (2) 1 Samuel xvi. 7. (3) 2 Corinthians x. 18.

CHAPTER VII

Of loving Jesus above all things

Blessed is he who understandeth what it is to love Jesus, and to

despise himself for Jesus’ sake. He must give up all that he loveth for

his Beloved, for Jesus will be loved alone above all things. The love

of created things is deceiving and unstable, but the love of Jesus is

faithful and lasting. He who cleaveth to created things will fall with

their slipperiness; but he who embraceth Jesus will stand upright for

ever. Love Him and hold Him for thy friend, for He will not forsake

thee when all depart from thee, nor will he suffer thee to perish at

the last. Thou must one day be separated from all, whether thou wilt or

wilt not.

2. Cleave thou to Jesus in life and death, and commit thyself unto His

faithfulness, who, when all men fail thee, is alone able to help thee.

Thy Beloved is such, by nature, that He will suffer no rival, but alone

will possess thy heart, and as a king will sit upon His own throne. If

thou wouldst learn to put away from thee every created thing, Jesus

would freely take up His abode with thee. Thou wilt find all trust

little better than lost which thou hast placed in men, and not in

Jesus. Trust not nor lean upon a reed shaken with the wind, because all

flesh is grass, and the goodliness thereof falleth as the flower of the

field.(1)

3. Thou wilt be quickly deceived if thou lookest only upon the outward

appearance of men, for if thou seekest thy comfort and profit in

others, thou shalt too often experience loss. If thou seekest Jesus in

all things thou shalt verily find Jesus, but if thou seekest thyself

thou shalt also find thyself, but to thine own hurt. For if a man

seeketh not Jesus he is more hurtful to himself than all the world and

all his adversaries.

(1) Isaiah xl. 6.

CHAPTER VIII

Of the intimate love of Jesus

When Jesus is present all is well and nothing seemeth hard, but when

Jesus is not present everything is hard. When Jesus speaketh not

within, our comfort is nothing worth, but if Jesus speaketh but a

single word great is the comfort we experience. Did not Mary Magdalene

rise up quickly from the place where she wept when Martha said to her,

The Master is come and calleth for thee?(1) Happy hour when Jesus

calleth thee from tears to the joy of the spirit! How dry and hard art

thou without Jesus! How senseless and vain if thou desirest aught

beyond Jesus! Is not this greater loss than if thou shouldst lose the

whole world?

2. What can the world profit thee without Jesus? To be without Jesus is

the nethermost hell, and to be with Jesus is sweet paradise. If Jesus

were with thee no enemy could hurt thee. He who findeth Jesus findeth a

good treasure, yea, good above all good; and he who loseth Jesus loseth

exceeding much, yea, more than the whole world. Most poor is he who

liveth without Jesus, and most rich is he who is much with Jesus.

3. It is great skill to know how to live with Jesus, and to know how to

hold Jesus is great wisdom. Be thou humble and peaceable and Jesus

shall be with thee. Be godly and quiet, and Jesus will remain with

thee. Thou canst quickly drive away Jesus and lose His favour if thou

wilt turn away to the outer things. And if thou hast put Him to flight

and lost Him, to whom wilt thou flee, and whom then wilt thou seek for

a friend? Without a friend thou canst not live long, and if Jesus be

not thy friend above all thou shalt be very sad and desolate. Madly

therefore doest thou if thou trusteth or findest joy in any other. It

is preferable to have the whole world against thee, than Jesus offended

with thee. Therefore of all that are dear to thee, let Jesus be

specially loved.

4. Let all be loved for Jesus’ sake, but Jesus for His own. Jesus

Christ alone is to be specially loved, for He alone is found good and

faithful above all friends. For His sake and in Him let both enemies

and friends be dear to thee, and pray for them all that they may all

know and love Him. Never desire to be specially praised or loved,

because this belongeth to God alone, who hath none like unto Himself.

Nor wish thou that any one set his heart on thee, nor do thou give

thyself up to the love of any, but let Jesus be in thee and in every

good man.

5. Be pure and free within thyself, and be not entangled by any created

thing. Thou oughtest to bring a bare and clean heart to God, if thou

desirest to be ready to see how gracious the Lord is. And in truth,

unless thou be prevented and drawn on by His grace, thou wilt not

attain to this, that having cast out and dismissed all else, thou alone

art united to God. For when the grace of God cometh to a man, then he

becometh able to do all things, and when it departeth then he will be

poor and weak and given up unto troubles. In these thou art not to be

cast down nor to despair, but to rest with calm mind on the will of

God, and to bear all things which come upon thee unto the praise of

Jesus Christ; for after winter cometh summer, after night returneth

day, after the tempest a great calm.

(1) John xi. 28.

CHAPTER IX

Of the lack of all comfort

It is no hard thing to despise human comfort when divine is present. It

is a great thing, yea very great, to be able to bear the loss both of

human and divine comfort; and for the love of God willingly to bear

exile of heart, and in nought to seek oneself, nor to look to one’s own

merit. What great matter is it, if thou be cheerful of heart and devout

when favour cometh to thee? That is an hour wherein all rejoice.

Pleasantly enough doth he ride whom the grace of God carrieth. And what

marvel, if he feeleth no burden who is carried by the Almighty, and is

led onwards by the Guide from on high?

2. We are willing to accept anything for comfort, and it is difficult

for a man to be freed from himself. The holy martyr Laurence overcame

the love of the world and even of his priestly master, because he

despised everything in the world which seemed to be pleasant; and for

the love of Christ he calmly suffered even God’s chief priest, Sixtus,

whom he dearly loved, to be taken from him. Thus by the love of the

Creator he overcame the love of man, and instead of human comfort he

chose rather God’s good pleasure. So also learn thou to resign any near

and beloved friend for the love of God. Nor take it amiss when thou

hast been deserted by a friend, knowing that we must all be parted from

one another at last.

3. Mightily and long must a man strive within himself before he learn

altogether to overcome himself, and to draw his whole affection towards

God. When a man resteth upon himself, he easily slippeth away unto

human comforts. But a true lover of Christ, and a diligent seeker after

virtue, falleth not back upon those comforts, nor seeketh such

sweetness as may be tasted and handled, but desireth rather hard

exercises, and to undertake severe labours for Christ.

4. When, therefore, spiritual comfort is given by God, receive it with

giving of thanks, and know that it is the gift of God, not thy desert.

Be not lifted up, rejoice not overmuch nor foolishly presume, but

rather be more humble for the gift, more wary and more careful in all

thy doings; for that hour will pass away, and temptation will follow.

When comfort is taken from thee, do not straightway despair, but wait

for the heavenly visitation with humility and patience, for God is able

to give thee back greater favour and consolation. This is not new nor

strange to those who have made trial of the way of God, for with the

great saints and the ancient prophets there was often this manner of

change.

5. Wherefore one said when the favour of God was present with him, I

said in my prosperity I shall never be moved,(1) but he goeth on to say

what he felt within himself when the favour departed: Thou didst turn

Thy face from me, and I was troubled. In spite whereof he in no wise

despaireth, but the more instantly entreateth God, and saith, Unto

Thee, O Lord, will I cry, and will pray unto my God; and then he

receiveth the fruit of his prayer, and testifieth how he hath been

heard, saying, The Lord heard me and had mercy upon me, the Lord was my

helper. But wherein? Thou hast turned my heaviness into joy, Thou hast

put off my sackcloth and girded me with gladness. If it was thus with

the great saints, we who are poor and needy ought not to despair if we

are sometimes in the warmth and sometimes in the cold, for the Spirit

cometh and goeth according to the good pleasure of His will. Wherefore

holy Job saith, Thou dost visit him in the morning, and suddenly Thou

dost prove him.(2)

6. Whereupon then can I hope, or wherein may I trust, save only in the

great mercy of God, and the hope of heavenly grace? For whether good

men are with me, godly brethren or faithful friends, whether holy books

or beautiful discourses, whether sweet hymns and songs, all these help

but little, and have but little savour when I am deserted by God’s

favour and left to mine own poverty. There is no better remedy, then,

than patience and denial of self, and an abiding in the will of God.

7. I have never found any man so religious and godly, but that he felt

sometimes a withdrawal of the divine favour, and lack of fervour. No

saint was ever so filled with rapture, so enlightened, but that sooner

or later he was tempted. For he is not worthy of the great vision of

God, who, for God’s sake, hath not been exercised by some temptation.

For temptation is wont to go before as a sign of the comfort which

shall follow, and heavenly comfort is promised to those who are proved

by temptation. As it is written, To him that overcometh I will give to

eat of the tree of life.(3)

8. Divine comfort is given that a man may be stronger to bear

adversities. And temptation followeth, lest he be lifted up because of

the benefit. The devil sleepeth not; thy flesh is not yet dead;

therefore, cease thou not to make thyself ready unto the battle, for

enemies stand on thy right hand and on thy left, and they are never at

rest.

(1) Psalm xxx. 6. (2) Job vii. 18. (3) Revelation ii. 7.

CHAPTER X

Of gratitude for the Grace of God

Why seekest thou rest when thou art born to labour? Prepare thyself for

patience more than for comforts, and for bearing the cross more than

for joy. For who among the men of this world would not gladly receive

consolation and spiritual joy if he might always have it? For spiritual

comforts exceed all the delights of the world, and all the pleasures of

the flesh. For all worldly delights are either empty or unclean, whilst

spiritual delights alone are pleasant and honourable, the offspring of

virtue, and poured forth by God into pure minds. But no man can always

enjoy these divine comforts at his own will, because the season of

temptation ceaseth not for long.

2. Great is the difference between a visitation from above and false

liberty of spirit and great confidence in self. God doeth well in

giving us the grace of comfort, but man doeth ill in not immediately

giving God thanks thereof. And thus the gifts of grace are not able to

flow unto us, because we are ungrateful to the Author of them, and

return them not wholly to the Fountain whence they flow. For grace ever

becometh the portion of him who is grateful and that is taken away from

the proud, which is wont to be given to the humble.

3. I desire no consolation which taketh away from me compunction, I

love no contemplation which leadeth to pride. For all that is high is

not holy, nor is everything that is sweet good; every desire is not

pure; nor is everything that is dear to us pleasing unto God. Willingly

do I accept that grace whereby I am made humbler and more wary and more

ready to renounce myself. He who is made learned by the gift of grace

and taught wisdom by the stroke of the withdrawal thereof, will not

dare to claim any good thing for himself, but will rather confess that

he is poor and needy. Give unto God the thing which is God’s,(1) and

ascribe to thyself that which is thine; that is, give thanks unto God

for His grace, but for thyself alone confess thy fault, and that thy

punishment is deserved for thy fault.

4. Sit thou down always in the lowest room and thou shalt be given the

highest place.(2) For the highest cannot be without the lowest. For the

highest saints of God are least in their own sight, and the more

glorious they are, so much the lowlier are they in themselves; full of

grace and heavenly glory, they are not desirous of vain-glory; resting

on God and strong in His might, they cannot be lifted up in any wise.

And they who ascribe unto God all the good which they have received,

“seek not glory one of another, but the glory which cometh from God

only,” and they desire that God shall be praised in Himself and in all

His Saints above all things, and they are always striving for this very

thing.

5. Be thankful, therefore, for the least benefit and thou shalt be

worthy to receive greater. Let the least be unto thee even as the

greatest, and let that which is of little account be unto thee as a

special gift. If the majesty of the Giver be considered, nothing that

is given shall seem small and of no worth, for that is not a small

thing which is given by the Most High God. Yea, though He gave

punishment and stripes, we ought to be thankful, because He ever doth

for our profit whatever He suffereth to come upon us. He who seeketh to

retain the favour of God, let him be thankful for the favour which is

given, and patient in respect of that which is taken away. Let him pray

that it may return; let him be wary and humble that he lose it not.

(1) Matthew xxii. 21. (2) Luke xiv. 10.

CHAPTER XI

Of the fewness of those who love the Cross of Jesus

Jesus hath many lovers of His heavenly kingdom, but few bearers of His

Cross. He hath many seekers of comfort, but few of tribulation. He

findeth many companions of His table, but few of His fasting. All

desire to rejoice with Him, few are willing to undergo anything for His

sake. Many follow Jesus that they may eat of His loaves, but few that

they may drink of the cup of His passion. Many are astonished at His

Miracles, few follow after the shame of His Cross. Many love Jesus so

long as no adversities happen to them. Many praise Him and bless Him,

so long as they receive any comforts from Him. But if Jesus hide

Himself and withdraw from them a little while, they fall either into

complaining or into too great dejection of mind.

2. But they who love Jesus for Jesus’ sake, and not for any consolation

of their own, bless Him in all tribulation and anguish of heart as in

the highest consolation. And if He should never give them consolation,

nevertheless they would always praise Him and always give Him thanks.

3. Oh what power hath the pure love of Jesus, unmixed with any gain or

love of self! Should not all they be called mercenary who are always

seeking consolations? Do they not prove themselves lovers of self more

than of Christ who are always seeking their own gain and advantage?

Where shall be found one who is willing to serve God altogether for

nought?

4. Rarely is any one found so spiritual as to be stripped of all

selfish thoughts, for who shall find a man truly poor in spirit and

free of all created things? “His value is from afar, yea from the ends

of the earth.” A man may give away all his goods, yet that is nothing;

and if he do many deeds of penitence, yet that is a small thing; and

though he understand all knowledge, yet that is afar off; and if he

have great virtue and zealous devotion, yet much is lacking unto him,

yea, one thing which is the most necessary to him of all. What is it

then? That having given up all things besides, he give up himself and

go forth from himself utterly, and retain nothing of self-love; and

having done all things which he knoweth to be his duty to do, that he

feel that he hath done nothing. Let him not reckon that much which

might be much esteemed, but let him pronounce himself to be in truth an

unprofitable servant, as the Truth Himself saith, When ye have done all

things that are commanded you, say, we are unprofitable servants.(1)

Then may he be truly poor and naked in spirit, and be able to say with

the Prophet, As for me, I am poor and needy.(2) Nevertheless, no man is

richer than he, no man stronger, no man freer. For he knoweth both how

to give up himself and all things, and how to be lowly in his own eyes.

(1) Luke xvii. 10. (2) Psalm xxv. 16.

CHAPTER XII

Of the royal way of the Holy Cross

That seemeth a hard saying to many, If any man will come after Me, let

him deny himself and take up his Cross and follow Me.(1) But it will be

much harder to hear that last sentence, Depart from me, ye wicked, into

eternal fire.(2) For they who now willingly hear the word of the Cross

and follow it, shall not then fear the hearing of eternal damnation.

This sign of the Cross shall be in heaven when the Lord cometh to

Judgment. Then all servants of the Cross, who in life have conformed

themselves to the Crucified, shall draw nigh unto Christ the Judge with

great boldness.

2. Why fearest thou then to take up the cross which leadeth to a

kingdom? In the Cross is health, in the Cross is life, in the Cross is

protection from enemies, in the Cross is heavenly sweetness, in the

Cross strength of mind, in the Cross joy of the spirit, in the Cross

the height of virtue, in the Cross perfection of holiness. There is no

health of the soul, no hope of eternal life, save in the Cross. Take up

therefore, thy cross and follow Jesus and thou shalt go into eternal

life. He went before thee bearing His Cross and died for thee upon the

Cross, that thou also mayest bear thy cross and mayest love to be

crucified upon it. For if thou be dead with Him, thou shalt also live

with Him, and if thou be a partaker of His sufferings thou shalt be

also of His glory.

3. Behold everything dependeth upon the Cross, and everything lieth in

dying; and there is none other way unto life and to true inward peace,

except the way of the Holy Cross and of daily mortification. Go where

thou wilt, seek whatsoever thou wilt, and thou shalt find no higher way

above nor safer way below, than the way of the Holy Cross. Dispose and

order all things according to thine own will and judgment, and thou

shalt ever find something to suffer either willingly or unwillingly,

and thus thou shalt ever find thy cross. For thou shalt either feel

pain of body, or tribulation of spirit within thy soul.

4. Sometimes thou wilt be forsaken of God, sometimes thou wilt be tried

by thy neighbour, and which is more, thou wilt often be wearisome to

thyself. And still thou canst not be delivered nor eased by any remedy

or consolation, but must bear so long as God will. For God will have

thee learn to suffer tribulation without consolation, and to submit

thyself fully to it, and by tribulation be made more humble. No man

understandeth the Passion of Christ in his heart so well as he who hath

had somewhat of the like suffering himself. The Cross therefore is

always ready, and every where waiteth for thee. Thou canst not flee

from it whithersoever thou hurriest, for whithersoever thou comest,

thou bearest thyself with thee, and shalt ever find thyself. Turn thee

above, turn thee below, turn thee without, turn thee within, and in

them all thou shalt find the Cross; and needful is it that thou

everywhere possess patience if thou wilt have internal peace and gain

the everlasting crown.

5. If thou willingly bear the Cross, it will bear thee, and will bring

thee to the end which thou seekest, even where there shall be the end

of suffering; though it shall not be here. If thou bear it unwillingly,

thou makest a burden for thyself and greatly increaseth thy load, and

yet thou must bear it. If thou cast away one cross, without doubt thou

shalt find another and perchance a heavier.

6. Thinketh thou to escape what no mortal hath been able to avoid?

Which of the saints in the world hath been without the cross and

tribulation? For not even Jesus Christ our Lord was one hour without

the anguish of His Passion, so long as He lived. It behooved, He said,

Christ to suffer and to rise from the dead, and so enter into his

glory.(3) And how dost thou seek another way than this royal way, which

is the way of the Holy Cross?

7. The whole life of Christ was a cross and martyrdom, and dost thou

seek for thyself rest and joy? Thou art wrong, thou art wrong, if thou

seekest aught but to suffer tribulations, for this whole mortal life is

full of miseries, and set round with crosses. And the higher a man hath

advanced in the spirit, the heavier crosses he will often find, because

the sorrow of his banishment increaseth with the strength of his love.

8. But yet the man who is thus in so many wise afflicted, is not

without refreshment of consolation, because he feeleth abundant fruit

to be growing within him out of the bearing of his cross. For whilst he

willingly submitteth himself to it, every burden of tribulation is

turned into an assurance of divine comfort, and the more the flesh is

wasted by affliction, the more is the spirit strengthened mightily by

inward grace. And ofttimes so greatly is he comforted by the desire for

tribulation and adversity, through love of conformity to the Cross of

Christ, that he would not be without sorrow and tribulation; for he

believeth that he shall be the more acceptable to God, the more and the

heavier burdens he is able to bear for His sake. This is not the virtue

of man, but the grace of Christ which hath such power and energy in the

weak flesh, that what it naturally hateth and fleeth from, this it

draweth to and loveth through fervour of spirit.

9. It is not in the nature of man to bear the cross, to love the cross,

to keep under the body and to bring it into subjection, to fly from

honours, to bear reproaches meekly, to despise self and desire to be

despised, to bear all adversities and losses, and to desire no

prosperity in this world. If thou lookest to thyself, thou wilt of

thyself be able to do none of this; but if thou trustest in the Lord,

endurance shall be given thee from heaven, and the world and the flesh

shall be made subject to thy command. Yea, thou shalt not even fear

thine adversary the devil, if thou be armed with faith and signed with

the Cross of Christ.

10. Set thyself, therefore, like a good and faithful servant of Christ,

to the manful bearing of the Cross of thy Lord, who out of love was

crucified for thee. Prepare thyself for the bearing many adversities

and manifold troubles in this wretched life; because so it shall be

with thee wheresoever thou art, and so in very deed thou shalt find it,

wherever thou hide thyself. This it must be; and there is no means of

escaping from tribulation and sorrow, except to bear them patiently.

Drink thou lovingly thy Lord’s cup if thou desirest to be His friend

and to have thy lot with Him. Leave consolations to God, let Him do as

seemeth best to Him concerning them. But do thou set thyself to endure

tribulations, and reckon them the best consolations; for the sufferings

of this present time are not worthy to be compared with the glory which

shall be revealed in us,(4) nor would they be even if thou wert to

endure them all.

11. When thou hast come to this, that tribulation is sweet and pleasant

to thee for Christ’s sake, then reckon that it is well with thee,

because thou hast found paradise on earth. So long as it is hard to

thee to suffer and thou desirest to escape, so long it will not be well

with thee, and tribulations will follow thee everywhere.

12. If thou settest thyself to that thou oughtest, namely, to suffer

and to die, it shall soon go better with thee, and thou shalt find

peace. Though thou shouldest be caught up with Paul unto the third

heaven,(5) thou art not on that account secure from suffering evil. I

will show him, saith Jesus, what great things he must suffer for My

Name’s sake.(6) It remaineth, therefore, to thee to suffer, if thou

wilt love Jesus and serve Him continually.

13. Oh that thou wert worthy to suffer something for the name of Jesus,

how great glory should await thee, what rejoicing among all the saints

of God, what bright example also to thy neighbour! For all men commend

patience, although few be willing to practise it. Thou oughtest surely

to suffer a little for Christ when many suffer heavier things for the

world.

14. Know thou of a surety that thou oughtest to lead the life of a

dying man. And the more a man dieth to himself, the more he beginneth

to live towards God. None is fit for the understanding of heavenly

things, unless he hath submitted himself to bearing adversities for

Christ. Nothing more acceptable to God, nothing more healthful for

thyself in this world, than to suffer willingly for Christ. And if it

were thine to choose, thou oughtest rather to wish to suffer

adversities for Christ, than to be refreshed with manifold

consolations, for thou wouldest be more like Christ and more conformed

to all saints. For our worthiness and growth in grace lieth not in many

delights and consolations, but rather in bearing many troubles and

adversities.

15. If indeed there had been anything better and more profitable to the

health of men than to suffer, Christ would surely have shown it by word

and example. For both the disciples who followed Him, and all who

desire to follow Him, He plainly exhorteth to bear their cross, and

saith, If any man will come after Me, let him deny himself and take up

his cross, and follow Me.(7) So now that we have thoroughly read and

studied all things, let us hear the conclusion of the whole matter. We

must through much tribulation enter into the kingdom of God.(8)

(1) Matthew xvi. 24. (2) Matthew xxv. 41. (3) Luke xxiv. 46. (4) Romans

viii. 18. (5) 2 Corinthians xii. 2. (6) Acts ix. 16. (7) Luke ix. 23.

(8) Acts xiv. 21.

ON INWARD CONSOLATION

CHAPTER I

Of the inward voice of Christ to the faithful soul

I will hearken what the Lord God shall say within me.(1) Blessed is the

soul which heareth the Lord speaking within it, and receiveth the word

of consolation from His mouth. Blessed are the ears which receive the

echoes of the soft whisper of God, and turn not aside to the

whisperings of this world. Blessed truly are the ears which listen not

to the voice that soundeth without, but to that which teacheth truth

inwardly. Blessed are the eyes which are closed to things without, but

are fixed upon things within. Blessed are they who search inward things

and study to prepare themselves more and more by daily exercises for

the receiving of heavenly mysteries. Blessed are they who long to have

leisure for God, and free themselves from every hindrance of the world.

Think on these things, O my soul, and shut the doors of thy carnal

desires, so mayest thou hear what the Lord God will say within thee.

2. These things saith thy Beloved, “I am thy salvation, I am thy peace

and thy life. Keep thee unto Me, and thou shalt find peace.” Put away

thee all transitory things, seek those things that are eternal. For

what are all temporal things but deceits, and what shall all created

things help thee if thou be forsaken by the Creator? Therefore put all

things else away, and give thyself to the Creator, to be well pleasing

and faithful to Him, that thou mayest be able to attain true

blessedness.

(1) Psalm lxxxv. 8.

CHAPTER II

What the truth saith inwardly without noise of words

Speak Lord, for thy servant heareth.(1) I am Thy servant; O give me

understanding that I may know Thy testimonies. Incline my heart unto

the words of Thy mouth.(2) Let thy speech distil as the dew. The

children of Israel spake in old time to Moses, Speak thou unto us and

we will hear, but let not the Lord speak unto us lest we die.(3) Not

thus, O Lord, not thus do I pray, but rather with Samuel the prophet, I

beseech Thee humbly and earnestly, Speak, Lord, for Thy servant

heareth. Let not Moses speak to me, nor any prophet, but rather speak

Thou, O Lord, who didst inspire and illuminate all the prophets; for

Thou alone without them canst perfectly fill me with knowledge, whilst

they without Thee shall profit nothing.

2. They can indeed utter words, but they give not the spirit. They

speak with exceeding beauty, but when Thou art silent they kindle not

the heart. They give us scriptures, but Thou makest known the sense

thereof. They bring us mysteries, but Thou revealest the things which

are signified. They utter commandments, but Thou helpest to the

fulfilling of them. They show the way, but Thou givest strength for the

journey. They act only outwardly, but Thou dost instruct and enlighten

the heart. They water, but Thou givest the increase. They cry with

words, but Thou givest understanding to the hearer.

3. Therefore let not Moses speak to me, but Thou, O Lord my God,

Eternal Truth; lest I die and bring forth no fruit, being outwardly

admonished, but not enkindled within; lest the word heard but not

followed, known but not loved, believed but not obeyed, rise up against

me in the judgment. Speak, Lord, for Thy servant heareth; Thou hast the

words of eternal life.(4) Speak unto me for some consolation unto my

soul, for the amendment of my whole life, and for the praise and glory

and eternal honour of Thy Name.

(1) 1 Samuel iii. 9. (2) Psalm cxix. 125. (3) Exodus xx. 19. (4) John

vi. 68.

CHAPTER III

How all the words of God are to be heard with humility, and how many

consider them not

“My Son, hear My words, for My words are most sweet, surpassing all the

knowledge of the philosophers and wise men of this world. My words are

spirit, and they are life,(1) and are not to be weighed by man’s

understanding. They are not to be drawn forth for vain approbation, but

to be heard in silence, and to be received with all humility and with

deep love.”

2. And I said, “Blessed is the man whom Thou teachest, O Lord, and

instructest him in Thy law, that Thou mayest give him rest in time of

adversity,(2) and that he be not desolate in the earth.”

3. “I,” saith the Lord, “taught the prophets from the beginning, and

even now cease I not to speak unto all; but many are deaf and hardened

against My voice; many love to listen to the world rather than to God,

they follow after the desires of the flesh more readily than after the

good pleasure of God. The world promiseth things that are temporal and

small, and it is served with great eagerness. I promise things that are

great and eternal, and the hearts of mortals are slow to stir. Who

serveth and obeyeth Me in all things, with such carefulness as he

serveth the world and its rulers?

Be thou ashamed, O Sidon, saith the sea;(3)

And if thou reason seekest, hear thou me.

For a little reward men make a long journey; for eternal life many will

scarce lift a foot once from the ground. Mean reward is sought after;

for a single piece of money sometimes there is shameful striving; for a

thing which is vain and for a trifling promise, men shrink not from

toiling day and night.”

4. “But, O shame! for an unchangeable good, for an inestimable reward,

for the highest honour and for a glory that fadeth not away, it is

irksome to them to toil even a little. Be thou ashamed therefore,

slothful and discontented servant, for they are found readier unto

perdition than thou unto life. They rejoice more heartily in vanity

than thou in the truth. Sometimes, indeed, they are disappointed of

their hope, but my promise faileth no man, nor sendeth away empty him

who trusteth in Me. What I have promised I will give; what I have said

I will fulfil; if only a man remain faithful in My love unto the end.

Therefore am I the rewarder of all good men, and a strong approver of

all who are godly.

5. “Write My words in thy heart and consider them diligently, for they

shall be very needful to thee in time of temptation. What thou

understandest not when thou readest, thou shalt know in the time of thy

visitation. I am wont to visit Mine elect in twofold manner, even by

temptation and by comfort, and I teach them two lessons day by day, the

one in chiding their faults, the other in exhorting them to grow in

grace. He who hath My words and rejecteth them, hath one who shall

judge him at the last day.”

A PRAYER FOR THE SPIRIT OF DEVOTION

6. O Lord my God, Thou art all my good, and who am I that I should dare

to speak unto Thee? I am the very poorest of Thy servants, an abject

worm, much poorer and more despicable than I know or dare to say.

Nevertheless remember, O Lord, that I am nothing, I have nothing, and

can do nothing. Thou only art good, just and holy; Thou canst do all

things, art over all things, fillest all things, leaving empty only the

sinner. Call to mind Thy tender mercies, and fill my heart with Thy

grace, Thou who wilt not that Thy work should return to Thee void.

7. How can I bear this miserable life unless Thy mercy and grace

strengthen me? Turn not away Thy face from me, delay not Thy

visitation. Withdraw not Thou Thy comfort from me, lest my soul “gasp

after thee as a thirsty land.” Lord, teach me to do Thy will, teach me

to walk humbly and uprightly before Thee, for Thou art my wisdom, who

knowest me in truth, and knewest me before the world was made and

before I was born into the world.

(1) John vi. 63. (2) Psalm xciv. 13. (3) Isaiah xxiii. 4.

CHAPTER IV

How we must walk in truth and humility before God

“My Son! walk before Me in truth, and in the simplicity of thy heart

seek Me continually. He who walketh before Me in the truth shall be

safe from evil assaults, and the truth shall deliver him from the wiles

and slanders of the wicked. If the truth shall make thee free, thou

shalt be free indeed, and shalt not care for the vain words of men.”

2. Lord, it is true as Thou sayest; let it, I pray Thee, be so with me;

let Thy truth teach me, let it keep me and preserve me safe unto the

end. Let it free me from all evil and inordinate affection, and I will

walk before Thee in great freedom of heart.

3. “I will teach thee,” saith the Truth, “the things which are right

and pleasing before Me. Think upon thy sins with great displeasure and

sorrow, and never think thyself anything because of thy good works.

Verily thou art a sinner, liable to many passions, yea, tied and bound

with them. Of thyself thou always tendest unto nothing, thou wilt

quickly fall, quickly be conquered, quickly disturbed, quickly undone.

Thou hast nought whereof to glory, but many reasons why thou shouldest

reckon thyself vile, for thou art far weaker than thou art able to

comprehend.

4. “Let, therefore, nothing which thou doest seem to thee great; let

nothing be grand, nothing of value or beauty, nothing worthy of honour,

nothing lofty, nothing praiseworthy or desirable, save what is eternal.

Let the eternal truth please thee above all things, let thine own great

vileness displease thee continually. Fear, denounce, flee nothing so

much as thine own faults and sins, which ought to be more displeasing

to thee than any loss whatsoever of goods. There are some who walk not

sincerely before me, but being led by curiosity and pride, they desire

to know my secret things and to understand the deep things of God,

whilst they neglect themselves and their salvation. These often fall

into great temptations and sins because of their pride and curiosity,

for I am against them.

5. “Fear thou the judgments of God, fear greatly the wrath of the

Almighty. Shrink from debating upon the works of the Most High, but

search narrowly thine own iniquities into what great sins thou hast

fallen, and how many good things thou hast neglected. There are some

who carry their devotion only in books, some in pictures, some in

outward signs and figures; some have Me in their mouths, but little in

their hearts. Others there are who, being enlightened in their

understanding and purged in their affections, continually long after

eternal things, hear of earthly things with unwillingness, obey the

necessities of nature with sorrow. And these understand what the Spirit

of truth speaketh in them; for He teacheth them to despise earthly

things and to love heavenly; to neglect the world and to desire heaven

all the day and night.”

CHAPTER V

Of the wonderful power of the Divine Love

I bless Thee, O Heavenly Father, Father of my Lord Jesus Christ, for

that Thou hast vouchsafed to think of me, poor that I am. O, Father of

Mercies and God of all comfort,(1) I give thanks unto Thee, who

refreshest me sometimes with thine own comfort, when I am unworthy of

any comfort. I bless and glorify Thee continually, with thine only

begotten Son and the Holy Ghost, the Paraclete, for ever and ever. O

Lord God, Holy lover of my soul, when Thou shalt come into my heart,

all my inward parts shall rejoice. Thou art my glory and the joy of my

heart. Thou art my hope and my refuge in the day of my trouble.

2. But because I am still weak in love and imperfect in virtue, I need

to be strengthened and comforted by Thee; therefore visit Thou me often

and instruct me with Thy holy ways of discipline. Deliver me from evil

passions, and cleanse my heart from all inordinate affections, that,

being healed and altogether cleansed within, I may be made ready to

love, strong to suffer, steadfast to endure.

3. Love is a great thing, a good above all others, which alone maketh

every heavy burden light, and equaliseth every inequality. For it

beareth the burden and maketh it no burden, it maketh every bitter

thing to be sweet and of good taste. The surpassing love of Jesus

impelleth to great works, and exciteth to the continual desiring of

greater perfection. Love willeth to be raised up, and not to be held

down by any mean thing. Love willeth to be free and aloof from all

worldly affection, lest its inward power of vision be hindered, lest it

be entangled by any worldly prosperity or overcome by adversity.

Nothing is sweeter than love, nothing stronger, nothing loftier,

nothing broader, nothing pleasanter, nothing fuller or better in heaven

nor on earth, for love was born of God and cannot rest save in God

above all created things.

4. He who loveth flyeth, runneth, and is glad; he is free and not

hindered. He giveth all things for all things, and hath all things in

all things, because he resteth in One who is high above all, from whom

every good floweth and proceedeth. He looketh not for gifts, but

turneth himself to the Giver above all good things. Love oftentimes

knoweth no measure, but breaketh out above all measure; love feeleth no

burden, reckoneth not labours, striveth after more than it is able to

do, pleadeth not impossibility, because it judgeth all things which are

lawful for it to be possible. It is strong therefore for all things,

and it fulfilleth many things, and is successful where he who loveth

not faileth and lieth down.

5. Love is watchful, and whilst sleeping still keepeth watch; though

fatigued it is not weary, though pressed it is not forced, though

alarmed it is not terrified, but like the living flame and the burning

torch, it breaketh forth on high and securely triumpheth. If a man

loveth, he knoweth what this voice crieth. For the ardent affection of

the soul is a great clamour in the ears of God, and it saith: My God,

my Beloved! Thou art all mine, and I am all Thine.

6. Enlarge Thou me in love, that I may learn to taste with the

innermost mouth of my heart how sweet it is to love, to be dissolved,

and to swim in love. Let me be holden by love, mounting above myself

through exceeding fervour and admiration. Let me sing the song of love,

let me follow Thee my Beloved on high, let my soul exhaust itself in

Thy praise, exulting with love. Let me love Thee more than myself, not

loving myself except for Thy sake, and all men in Thee who truly love

Thee, as the law of love commandeth which shineth forth from Thee.

7. Love is swift, sincere, pious, pleasant, gentle, strong, patient,

faithful, prudent, long-suffering, manly, and never seeking her own;

for wheresoever a man seeketh his own, there he falleth from love. Love

is circumspect, humble, and upright; not weak, not fickle, nor intent

on vain things; sober, chaste, steadfast, quiet, and guarded in all the

senses. Love is subject and obedient to all that are in authority, vile

and lowly in its own sight, devout and grateful towards God, faithful

and always trusting in Him even when God hideth His face, for without

sorrow we cannot live in love.

8. He who is not ready to suffer all things, and to conform to the will

of the Beloved, is not worthy to be called a lover of God. It behoveth

him who loveth to embrace willingly all hard and bitter things for the

Beloved’s sake, and not to be drawn away from Him because of any

contrary accidents.

(1) 2 Corinthians i. 3.

CHAPTER VI

Of the proving of the true lover

“My Son, thou art not yet strong and prudent in thy love.”

2. Wherefore, O my Lord?

3. “Because for a little opposition thou fallest away from thy

undertakings, and too eagerly seekest after consolation. The strong

lover standeth fast in temptations, and believeth not the evil

persuasions of the enemy. As in prosperity I please him, so in

adversity I do not displease.

4. “The prudent lover considereth not the gift of the lover so much as

the love of the giver. He looketh for the affection more than the

value, and setteth all gifts lower than the Beloved. The noble lover

resteth not in the gift, but in Me above every gift.

5. “All is not lost, though thou sometimes think of Me or of My saints,

less than thou shouldest desire. That good and sweet affection which

thou sometimes perceivest is the effect of present grace and some

foretaste of the heavenly country; but hereon thou must not too much

depend, for it goeth and cometh. But to strive against the evil motions

of the mind which come to us, and to resist the suggestions of the

devil, is a token of virtue and great merit.

6. “Therefore let not strange fancies disturb thee, whencesoever they

arise. Bravely observe thy purpose and thy upright intentions towards

God. It is not an illusion when thou art sometimes suddenly carried

away into rapture, and then suddenly art brought back to the wonted

vanities of thy heart. For thou dost rather unwillingly undergo them

than cause them; and so long as they displease thee and thou strivest

against them, it is a merit and no loss.

7. “Know thou that thine old enemy altogether striveth to hinder thy

pursuit after good, and to deter thee from every godly exercise, to

wit, the contemplation of the Saints, the pious remembrance of My

passion, the profitable recollection of sin, the keeping of thy own

heart, and the steadfast purpose to grow in virtue. He suggesteth to

thee many evil thoughts, that he may work in thee weariness and terror,

and so draw thee away from prayer and holy reading. Humble confession

displeaseth him, and if he were able he would make thee to cease from

Communion. Believe him not, nor heed him, though many a time he hath

laid for thee the snares of deceit. Account it to be from him, when he

suggesteth evil and unclean thoughts. Say unto him, ‘Depart unclean

spirit; put on shame, miserable one; horribly unclean art thou, who

bringest such things to mine ears. Depart from me, detestable deceiver;

thou shalt have no part in me; but Jesus shall be with me, as a strong

warrior, and thou shalt stand confounded. Rather would I die and bear

all suffering, than consent unto thee. Hold thy peace and be dumb; I

will not hear thee more, though thou plottest more snares against me.

The Lord is my light and my salvation: whom then shall I fear? Though a

host of men should rise up against me, yet shall not my heart be

afraid. The Lord is my strength and my Redeemer.’(1)

8. “Strive thou like a good soldier; and if sometimes thou fail through

weakness, put on thy strength more bravely than before, trusting in My

more abundant grace, and take thou much heed of vain confidence and

pride. Because of it many are led into error, and sometimes fall into

blindness well-nigh irremediable. Let this ruin of the proud, who

foolishly lift themselves up, be to thee for a warning and a continual

exhortation to humility.”

(1) Psalms xxvii. 1-3; xix. 14.

CHAPTER VII

Of hiding our grace under the guard of humility

“My Son, it is better and safer for thee to hide the grace of devotion,

and not to lift thyself up on high, nor to speak much thereof, nor to

value it greatly; but rather to despise thyself, and to fear as though

this grace were given to one unworthy thereof. Nor must thou depend too

much upon this feeling, for it can very quickly be turned into its

opposite. Think when thou art in a state of grace how miserable and

poor thou art wont to be without grace. Nor is there advance in

spiritual life in this alone, that thou hast the grace of consolation,

but that thou humbly and unselfishly and patiently takest the

withdrawal thereof; so that thou cease not from the exercise of prayer,

nor suffer thy other common duties to be in anywise neglected; rather

do thy task more readily, as though thou hadst gained more strength and

knowledge; and do not altogether neglect thyself because of the dearth

and anxiety of spirit which thou feelest.

2. “For there are many who, when things have not gone prosperous with

them, become forthwith impatient or slothful. For the way of a man is

not in himself,(1) but it is God’s to give and to console, when He

will, and as much as He will, and whom He will, as it shall please Him,

and no further. Some who were presumptuous because of the grace of

devotion within them, have destroyed themselves, because they would do

more than they were able, not considering the measure of their own

littleness, but rather following the impulse of the heart than the

judgment of the reason. And because they presumed beyond what was

well-pleasing unto God, therefore they quickly lost grace. They became

poor and were left vile, who had built for themselves their nest in

heaven; so that being humbled and stricken with poverty, they might

learn not to fly with their own wings, but to put their trust under My

feathers. They who are as yet new and unskilled in the way of the Lord,

unless they rule themselves after the counsel of the wise, may easily

be deceived and led away.

3. “But if they wish to follow their own fancies rather than trust the

experience of others, the result will be very dangerous to them if they

still refuse to be drawn away from their own notion. Those who are wise

in their own conceits, seldom patiently endure to be ruled by others.

It is better to have a small portion of wisdom with humility, and a

slender understanding, than great treasures of sciences with vain

self-esteem. It is better for thee to have less than much of what may

make thee proud. He doeth not very discreetly who giveth up himself

entirely to joy, forgetting his former helplessness and the chaste fear

of the Lord, which feareth to lose the grace offered. Nor is he very

wise, after a manly sort, who in time of adversity, or any trouble

whatsoever, beareth himself too despairingly, and feeleth concerning Me

less trustfully than he ought.

4. “He who in time of peace willeth to be oversecure shall be often

found in time of war overdispirited and full of fears. If thou knewest

always how to continue humble and moderate in thyself, and to guide and

rule thine own spirit well, thou wouldest not so quickly fall into

danger and mischief. It is good counsel that when fervour of spirit is

kindled, thou shouldest meditate how it will be with thee when the

light is taken away. Which when it doth happen, remember that still the

light may return again, which I have taken away for a time for a

warning to thee, and also for mine own glory. Such a trial is often

more useful than if thou hadst always things prosperous according to

thine own will.

5. “For merits are not to be reckoned by this, that a man hath many

visions or consolations, or that he is skilled in the Scriptures, or

that he is placed in a high situation; but that he is grounded upon

true humility and filled with divine charity, that he always purely and

uprightly seeketh the honour of God, that he setteth not by himself,

but unfeignedly despiseth himself, and even rejoiceth to be despised

and humbled by others more than to be honoured.”

(1) Jeremiah x. 23.

CHAPTER VIII

Of a low estimation of self in the sight of God

I will speak unto my Lord who am but dust and ashes. If I count myself

more, behold Thou standest against me, and my iniquities bear true

testimony, and I cannot gainsay it. But if I abase myself, and bring

myself to nought, and shrink from all self-esteem, and grind myself to

dust, which I am, Thy grace will be favourable unto me, and Thy light

will be near unto my heart; and all self-esteem, how little soever it

be, shall be swallowed up in the depths of my nothingness, and shall

perish for ever. There Thou showest to me myself, what I am, what I

was, and whither I have come: so foolish was I and ignorant.(1) If I am

left to myself, behold I am nothing, I am all weakness; but if suddenly

Thou look upon me, immediately I am made strong, and filled with new

joy. And it is great marvel that I am so suddenly lifted up, and so

graciously embraced by Thee, since I am always being carried to the

deep by my own weight.

2. This is the doing of Thy love which freely goeth before me and

succoureth me in so many necessities, which guardeth me also in great

dangers and snatcheth me, as I may truly say, from innumerable evils.

For verily, by loving myself amiss, I lost myself, and by seeking and

sincerely loving Thee alone, I found both myself and Thee, and through

love I have brought myself to yet deeper nothingness: because Thou, O

most sweet Lord, dealest with me beyond all merit, and above all which

I dare ask or think.

3. Blessed be Thou, O my God, because though I be unworthy of all Thy

benefits, Thy bountiful and infinite goodness never ceaseth to do good

even to ingrates and to those who are turned far from Thee. Turn Thou

us unto Thyself, that we may be grateful, humble, and godly, for Thou

art our salvation, our courage, and our strength.

(1) Psalm lxxiii. 22.

CHAPTER IX

That all things are to be referred to God, as the final end

“My Son, I must be thy Supreme and final end, if thou desirest to be

truly happy. Out of such purpose thy affection shall be purified, which

too often is sinfully bent upon itself and upon created things. For if

thou seekest thyself in any matter, straightway thou wilt fail within

thyself and grow barren. Therefore refer everything to Me first of all,

for it is I who gave thee all. So look upon each blessing as flowing

from the Supreme Good, and thus all things are to be attributed to Me

as their source.

2. “From Me the humble and great, the poor and the rich, draw water as

from a living fountain, and those who serve Me with a free and faithful

spirit shall receive grace for grace. But he who will glory apart from

Me, or will be delighted with any good which lieth in himself, shall

not be established in true joy, nor shall be enlarged in heart, but

shall be greatly hindered and thrown into tribulation. Therefore thou

must not ascribe any good to thyself, nor look upon virtue as belonging

to any man, but ascribe it all unto God, without whom man hath nothing.

I gave all, I will receive all again, and with great strictness require

I the giving of thanks.

3. “This is the Truth, and by it the vanity of boasting is put to

flight. And if heavenly grace and true charity shall enter into thee,

there shall be no envy, nor straitening of the heart, nor shall any

self-love take possession of thee. For divine charity conquereth all

things, and enlargeth all the powers of the soul. If thou art truly

wise, thou wilt rejoice in Me alone, thou wilt hope in Me alone; for

there is none good but one, that is God,(1) Who is to be praised above

all things, and in all things to receive blessing.”

(1) Luke xviii. 19.

CHAPTER X

That it is sweet to despise the world and to serve God

Now will I speak again, O my Lord, and hold not my peace; I will say in

the ears of my God, my Lord, and my King, who is exalted above all, _Oh

how plentiful is Thy goodness which Thou hast laid up for them that

fear Thee!_(1) But what art Thou to those who love Thee? What to those

who serve Thee with their whole heart? Truly unspeakable is the

sweetness of the contemplation of Thee, which Thou bestowest upon those

who love Thee. In this most of all Thou hast showed me the sweetness of

Thy charity, that when I was not, Thou madest me, and when I wandered

far from Thee, Thou broughtest me back that I might serve Thee, and

commandedst me to love Thee.

2. O Fountain of perpetual love, what shall I say concerning Thee? How

shall I be unmindful of Thee, who didst vouchsafe to remember me, even

after I pined away and perished? Thou hast had mercy beyond all hope

upon Thy servant, and hast showed Thy grace and friendship beyond all

deserving. What reward shall I render Thee for this Thy grace? For it

is not given unto all to renounce this world and its affairs, and to

take up a religious life. For is it a great thing that I should serve

Thee, whom every creature ought to serve? It ought not to seem a great

thing to me to serve Thee; but rather this appeareth to me a great and

wonderful thing, that Thou vouchsafest to receive as Thy servant one so

poor and unworthy, and to join him unto Thy chosen servants.

3. Behold all things which I have are Thine, and with them I serve

Thee. And yet verily it is Thou who servest me, rather than I Thee.

Behold the heaven and the earth which Thou hast created for the service

of men; they are at Thy bidding, and perform daily whatsoever Thou dost

command. Yea, and this is little; for Thou hast even ordained the

Angels for the service of man. But it surpasseth even all these things,

that Thou Thyself didst vouchsafe to minister unto man, and didst

promise that Thou wouldest give Thyself unto him.

4. What shall I render unto Thee for all these Thy manifold mercies? Oh

that I were able to serve Thee all the days of my life! Oh that even

for one day I were enabled to do Thee service worthy of Thyself! For

verily Thou art worthy of all service, all honour, and praise without

end. Verily Thou art my God, and I am Thy poor servant, who am bound to

serve Thee with all my strength, nor ought I ever to grow weary of Thy

praise. This is my wish, this is my exceeding great desire, and

whatsoever is lacking to me, vouchsafe Thou to supply.

5. It is great honour, great glory to serve Thee, and to despise all

for Thy sake. For they shall have great grace who of their own will

shall submit themselves to Thy most holy service. They who for Thy love

have cast away every carnal delight shall find the sweetest consolation

of the Holy Ghost. They who enter the narrow way of life for Thy Name’s

sake, and have put away all worldly cares, shall attain great liberty

of spirit.

6. Oh grateful and delightsome service of God, whereby man is made

truly free and holy! Oh sacred condition of the religious servant,

which maketh man equal to the Angels, well-pleasing unto God, terrible

to evil spirits, and acceptable to all faithful ones! Oh service to be

embraced and ever desired, in which the highest good is promised, and

joy is gained which shall remain for evermore!

(1) Psalm xxxi. 19.

CHAPTER XI

That the desires of the heart are to be examined and governed

“My Son, thou hast still many things to learn, which thou hast not well

learned yet.”

2. What are they, Lord?

3. “To place thy desire altogether in subjection to My good pleasure,

and not to be a lover of thyself, but an earnest seeker of My will. Thy

desires often excite and urge thee forward; but consider with thyself

whether thou art not more moved for thine own objects than for My

honour. If it is Myself that thou seekest, thou shalt be well content

with whatsoever I shall ordain; but if any pursuit of thine own lieth

hidden within thee, behold it is this which hindereth and weigheth thee

down.

4. “Beware, therefore, lest thou strive too earnestly after some desire

which thou hast conceived, without taking counsel of Me; lest haply it

repent thee afterwards, and that displease thee which before pleased,

and for which thou didst long as for a great good. For not every

affection which seemeth good is to be forthwith followed; neither is

every opposite affection to be immediately avoided. Sometimes it is

expedient to use restraint even in good desires and wishes, lest

through importunity thou fall into distraction of mind, lest through

want of discipline thou become a stumbling-block to others, or lest by

the resistance of others thou be suddenly disturbed and brought to

confusion.

5. “Sometimes, indeed, it is needful to use violence, and manfully to

strive against the sensual appetite, and not to consider what the flesh

may or not will; but rather to strive after this, that it may become

subject, however unwillingly, to the spirit. And for so long it ought

to be chastised and compelled to undergo slavery, even until it be

ready for all things, and learn to be contented with little, to be

delighted with things simple, and never to murmur at any

inconvenience.”

CHAPTER XII

Of the inward growth of patience, and of the struggle against evil

desires

O Lord God, I see that patience is very necessary unto me; for many

things in this life fall out contrary. For howsoever I may have

contrived for my peace, my life cannot go on without strife and

trouble.

2. “Thou speakest truly, My Son. For I will not that thou seek such a

peace as is without trials, and knoweth no adversities; but rather that

thou shouldest judge thyself to have found peace, when thou art tried

with manifold tribulations, and proved by many adversities. If thou

shalt say that thou art not able to bear much, how then wilt thou

sustain the fire hereafter? Of two evils we should always choose the

less. Therefore, that thou mayest escape eternal torments hereafter,

strive on God’s behalf to endure present evils bravely. Thinkest thou

that the children of this world suffer nought, or but little? Thou wilt

not find it so, even though thou find out the most prosperous.

3. “‘But,’ thou wilt say, ‘they have many delights, and they follow

their own wills, and thus they bear lightly their tribulations.’

4. “Be it so, grant that they have what they list; but how long,

thinkest thou, will it last? Behold, like the smoke those who are rich

in this world will pass away, and no record shall remain of their past

joys. Yea, even while they yet live, they rest not without bitterness

and weariness and fear. For from the very same thing wherein they find

delight, thence they oftentimes have the punishment of sorrow. Justly

it befalleth them, that because out of measure they seek out and pursue

pleasures, they enjoy them not without confusion and bitterness. Oh how

short, how false, how inordinate and wicked are all these pleasures!

Yet because of their sottishness and blindness men do not understand;

but like brute beasts, for the sake of a little pleasure of this

corruptible life, they incur death of the soul. Thou therefore, my son,

go not after thy lusts, but refrain thyself from thine appetites.(1)

Delight thou in the Lord, and He shall give thee thy heart’s desire.(2)

5. “For if thou wilt truly find delight, and be abundantly comforted of

Me, behold in the contempt of all worldly things and in the avoidance

of all worthless pleasures shall be thy blessing, and fulness of

consolation shall be given thee. And the more thou withdrawest thyself

from all solace of creatures, the more sweet and powerful consolations

shalt thou find. But at the first thou shalt not attain to them,

without some sorrow and hard striving. Long-accustomed habit will

oppose, but it shall be overcome by better habit. The flesh will murmur

again and again, but will be restrained by fervour of spirit. The old

serpent will urge and embitter thee, but will be put to flight by

prayer; moreover, by useful labour his entrance will be greatly

obstructed.”

(1) Ecclesiastes xviii. 30. (2) Psalm xxxvii. 4.

CHAPTER XIII

Of the obedience of one in lowly subjection after the example of Jesus

Christ

“My Son, he who striveth to withdraw himself from obedience,

withdraweth himself also from grace, and he who seeketh private

advantages, loseth those which are common unto all. If a man submit not

freely and willingly to one set over him, it is a sign that his flesh

is not yet perfectly subject to himself, but often resisteth and

murmureth. Learn therefore quickly to submit thyself to him who is over

thee, if thou seekest to bring thine own flesh into subjection. For the

outward enemy is very quickly overcome if the inner man have not been

laid low. There is no more grievous and deadly enemy to the soul than

thou art to thyself, if thou art not led by the Spirit. Thou must not

altogether conceive contempt for thyself, if thou wilt prevail against

flesh and blood. Because as yet thou inordinately lovest thyself,

therefore thou shrinkest from yielding thyself to the will of others.

2. “But what great thing is it that thou, who art dust and nothingness,

yieldest thyself to man for God’s sake, when I, the Almighty and the

Most High, who created all things out of nothing, subjected Myself to

man for thy sake? I became the most humble and despised of men, that by

My humility thou mightest overcome thy pride. Learn to obey, O dust!

Learn to humble thyself, O earth and clay, and to bow thyself beneath

the feet of all. Learn to crush thy passions, and to yield thyself in

all subjection.

3. “Be zealous against thyself, nor suffer pride to live within thee,

but so show thyself subject and of no reputation, that all may be able

to walk over thee, and tread thee down as the clay in the streets. What

hast thou, O foolish man, of which to complain? What, O vile sinner,

canst thou answer those who speak against thee, seeing thou hast so

often offended God, and many a time hast deserved hell? But Mine eye

hath spared thee, because thy soul was precious in My sight; that thou

mightest know My love, and mightest be thankful for My benefits; and

that thou mightest give thyself altogether to true subjection and

humility, and patiently bear the contempt which thou meritest.”

CHAPTER XIV

Of meditation upon the hidden judgments of God, that we may not be

lifted up because of our well-doing

Thou sendest forth Thy judgments against me, O Lord, and shakest all my

bones with fear and trembling, and my soul trembleth exceedingly. I

stand astonished, and remember that the heavens are not clean in thy

sight.(1) If Thou chargest Thine angels with folly, and didst spare

them not, how shall it be unto me? Stars have fallen from heaven, and

what shall I dare who am but dust? They whose works seemed to be

praiseworthy, fell into the lowest depths, and they who did eat Angels’

food, them have I seen delighted with the husks that the swine do eat.

2. There is therefore no holiness, if Thou O Lord, withdraw Thine hand.

No wisdom profiteth, if Thou leave off to guide the helm. No strength

availeth, if Thou cease to preserve. No purity is secure, if Thou

protect it not. No self-keeping availeth, if Thy holy watching be not

there. For when we are left alone we are swallowed up and perish, but

when we are visited, we are raised up, and we live. For indeed we are

unstable, but are made strong through Thee; we grow cold, but are

rekindled by Thee.

3. Oh, how humbly and abjectly must I reckon of myself, how must I

weigh it as nothing, if I seem to have nothing good! Oh, how profoundly

ought I to submit myself to Thy unfathomable judgments, O Lord, when I

find myself nothing else save nothing, and again nothing! Oh weight

unmeasurable, oh ocean which cannot be crossed over, where I find

nothing of myself save nothing altogether! Where, then, is the

hiding-place of glory, where the confidence begotten of virtue? All

vain-glory is swallowed up in the depths of Thy judgments against me.

4. What is all flesh in Thy sight? _For how shall the clay boast

against Him that fashioned it?_(2) How can he be lifted up in vain

speech whose heart is subjected in truth to God? The whole world shall

not lift him up whom Truth hath subdued; nor shall he be moved by the

mouth of all who praise him, who hath placed all his hope in God. For

they themselves who speak, behold, they are all nothing; for they shall

cease with the sound of their words, but the truth of the Lord endureth

for ever.(3)

(1) Job xv. 15. (2) Isaiah xxix. 16. (3) Psalm cxvii. 2.

CHAPTER XV

How we must stand and speak, in everything that we desire

“My Son, speak thou thus in every matter, ‘Lord, if it please Thee, let

this come to pass. Lord, if this shall be for Thine honour, let it be

done in Thy Name. Lord, if thou see it good for me, and approve it as

useful, then grant me to use it for Thy honour. But if thou knowest

that it shall be hurtful unto me, and not profitable for the health of

my soul, take the desire away from me’! For not every desire is from

the Holy Ghost, although it appear to a man right and good. It is

difficult to judge with certainty whether a good or an evil spirit move

thee to desire this or that, or whether thou art moved by thine own

spirit. Many have been deceived at the last, who seemed at the

beginning to be moved by a good spirit.

2. “Therefore, whatsoever seemeth to thee desirable, thou must always

desire and seek after it with the fear of God and humility of heart,

and most of all, must altogether resign thyself, and commit all unto Me

and say, ‘Lord, thou knowest what is best; let this or that be,

according as Thou wilt. Give what Thou wilt, so much as Thou wilt, when

Thou wilt. Do with me as Thou knowest best, and as best shall please

Thee, and as shall be most to Thine honour. Place me where Thou wilt,

and freely work Thy will with me in all things. I am in Thine hand, and

turn me in my course. Behold, I am Thy servant, ready for all things;

for I desire to live not to myself but to Thee. Oh, that I might live

worthily and perfectly.’”

A PRAYER TO BE ENABLED TO DO GOD’S WILL PERFECTLY

3. Grant me Thy grace, most merciful Jesus, that it may be with me, and

work in me, and persevere with me, even unto the end. Grant that I may

ever desire and wish whatsoever is most pleasing and dear unto Thee.

Let Thy will be mine, and let my will alway follow Thine, and entirely

accord with it. May I choose and reject whatsoever Thou dost; yea, let

it be impossible for me to choose or reject except according to Thy

will.

4. Grant that I may die to all worldly things, and for Thy sake love to

be despised and unknown in this world. Grant unto me, above all things

that I can desire, to rest in Thee, and that in Thee my heart may be at

peace. Thou art the true peace of the heart, Thou alone its rest; apart

from Thee all things are hard and unquiet. In Thee alone, the supreme

and eternal God, _I will lay me down in peace and take my rest_.(1)

Amen.

(1) Psalm iv. 8.

CHAPTER XVI

That true solace is to be sought in God alone

Whatsoever I am able to desire or to think of for my solace, I look for

it not here, but hereafter. For if I alone had all the solaces of this

world, and were able to enjoy all its delights, it is certain that they

could not endure long. Wherefore, O my soul, thou canst be fully

comforted and perfectly refreshed, only in God, the Comforter of the

poor, and the lifter up of the humble. Wait but a little while, my

soul, wait for the Divine promise, and thou shalt have abundance of all

good things in heaven. If thou longest too inordinately for the things

which are now, thou shalt lose those which are eternal and heavenly.

Let temporal things be in the use, eternal things in the desire. Thou

canst not be satisfied with any temporal good, for thou wast not

created for the enjoyment of these.

2. Although thou hadst all the good things which ever were created, yet

couldst not thou be happy and blessed; all thy blessedness and thy

felicity lieth in God who created all things; not such felicity as

seemeth good to the foolish lover of the world, but such as Christ’s

good and faithful servants wait for, and as the spiritual and pure in

heart sometimes taste, whose conversation is in heaven.(1) All human

solace is empty and short-lived; blessed and true is that solace which

is felt inwardly, springing from the truth. The godly man everywhere

beareth about with him his own Comforter, Jesus, and saith unto Him:

“Be with me, Lord Jesus, always and everywhere. Let it be my comfort to

be able to give up cheerfully all human comfort. And if Thy consolation

fail me, let Thy will and righteous approval be alway with me for the

highest comfort. _For Thou wilt not always be chiding, neither keepest

Thou Thine anger for ever_.”(2)

(1) Philippians iii. 20. (2) Psalm ciii. 9.

CHAPTER XVII

That all care is to be cast upon God

“My Son, suffer me to do with thee what I will; I know what is

expedient for thee. Thou thinkest as a man, in many things thou judgest

as human affection persuadeth thee.”

2. Lord, what Thou sayest is true. Greater is Thy care for me than all

the care which I am able to take for myself. For too insecurely doth he

stand who casteth not all his care upon Thee. Lord, so long as my will

standeth right and firm in Thee, do with me what Thou wilt, for

whatsoever Thou shalt do with me cannot be aught but good. Blessed be

Thou if Thou wilt leave me in darkness: blessed also be Thou if Thou

wilt leave me in light. Blessed be Thou if Thou vouchsafe to comfort

me, and always blessed be Thou if Thou cause me to be troubled.

3. “My Son! even thus thou must stand if thou desirest to walk with Me.

Thou must be ready alike for suffering or rejoicing. Thou must be poor

and needy as willingly as full and rich.”

4. Lord, I will willingly bear for Thee whatsoever Thou wilt have to

come upon me. Without choice I will receive from Thy hand good and

evil, sweet and bitter, joy and sadness, and will give Thee thanks for

all things which shall happen unto me. Keep me from all sin, and I will

not fear death nor hell. Only cast me not away for ever, nor blot me

out of the book of life. Then no tribulation which shall come upon me

shall do me hurt.

CHAPTER XVIII

That temporal miseries are to be borne patiently after the example of

Christ

“My Son! I came down from heaven for thy salvation; I took upon Me thy

miseries not of necessity, but drawn by love that thou mightest learn

patience and mightest bear temporal miseries without murmuring. For

from the hour of My birth, until My death upon the Cross, I ceased not

from bearing of sorrow; I had much lack of temporal things; I

oftentimes heard many reproaches against Myself; I gently bore

contradictions and hard words; I received ingratitude for benefits,

blasphemies for My miracles, rebukes for My doctrine.”

2. Lord, because Thou wast patient in Thy life, herein most of all

fulfilling the commandment of Thy Father, it is well that I, miserable

sinner, should patiently bear myself according to Thy will, and as long

as Thou wilt have it so, should bear about with me for my salvation,

the burden of this corruptible life. For although the present life

seemeth burdensome, it is nevertheless already made very full of merit

through Thy grace, and to those who are weak it becometh easier and

brighter through Thy example and the footsteps of Thy saints; but it is

also much more full of consolation than it was of old, under the old

Testament, when the gate of heaven remained shut; and even the way to

heaven seemed more obscure when so few cared to seek after the heavenly

kingdom. But not even those who were then just and in the way of

salvation were able, before Thy Passion and the ransom of Thy holy

Death, to enter the kingdom of heaven.

3. Oh what great thanks am I bound to give Thee, who hast vouchsafed to

show me and all faithful people the good and right way to Thine eternal

kingdom, for Thy way is our way, and by holy patience we walk to Thee

who art our Crown. If Thou hadst not gone before and taught us, who

would care to follow? Oh, how far would they have gone backward if they

had not beheld Thy glorious example! Behold we are still lukewarm,

though we have heard of Thy many signs and discourses; what would

become of us if we had not such a light to help us follow Thee?

CHAPTER XIX

Of bearing injuries, and who shall be approved as truly patient

“What sayest thou, My Son? Cease to complain; consider My suffering and

that of My saints. Thou hast not yet resisted unto blood.(1) It is

little which thou sufferest in comparison with those who have suffered

so many things, have been so strongly tempted, so grievously troubled,

so manywise proved and tried. Thou oughtest therefore to call to mind

the more grievous sufferings of others that thou mightest bear thy

lesser ones more easily, and if they seem not to thee little, see that

it is not thy impatience which is the cause of this. But whether they

be little or whether they be great, study to bear them all with

patience.

2. “So far as thou settest thyself to bear patiently, so far thou dost

wisely and art deserving of the more merit; thou shalt also bear the

more easily if thy mind and habit are carefully trained hereunto. And

say not ‘I cannot bear these things from such a man, nor are things of

this kind to be borne by me, for he hath done me grievous harm and

imputeth to me what I had never thought: but from another I will suffer

patiently, such things as I see I ought to suffer.’ Foolish is such a

thought as this, for it considereth not the virtue of patience, nor by

whom that virtue is to be crowned, but it rather weigheth persons and

offences against self.

3. “He is not truly patient who will only suffer as far as seemeth

right to himself and from whom he pleaseth. But the truly patient man

considereth not by what man he is tried, whether by one above him, or

by an equal or inferior, whether by a good and holy man, or a perverse

and unworthy; but indifferently from every creature, whatsoever or how

often soever adversity happeneth to him, he gratefully accepteth all

from the hand of God and counteth it great gain: for with God nothing

which is borne for His sake, however small, shall lose its reward.

4. “Be thou therefore ready for the fight if thou wilt have the

victory. Without striving thou canst not win the crown of patience; if

thou wilt not suffer thou refusest to be crowned. But if thou desirest

to be crowned, strive manfully, endure patiently. Without labour thou

drawest not near to rest, nor without fighting comest thou to victory.”

5. Make possible to me, O Lord, by grace what seemeth impossible to me

by nature. Thou knowest how little I am able to bear, and how quickly I

am cast down when a like adversity riseth up against me. Whatsoever

trial of tribulation may come to me, may it become unto me pleasing and

acceptable, for to suffer and be vexed for Thy sake is exceeding

healthful to the soul.

(1) Hebrews xii. 4.

CHAPTER XX

Of confession of our infirmity and of the miseries of this life

_I will acknowledge my sin unto Thee;_(1) I will confess to Thee, Lord,

my infirmity. It is often a small thing which casteth me down and

maketh me sad. I resolve that I will act bravely, but when a little

temptation cometh, immediately I am in a great strait. Wonderfully

small sometimes is the matter whence a grievous temptation cometh, and

whilst I imagine myself safe for a little space; when I am not

considering, I find myself often almost overcome by a little puff of

wind.

2. Behold, therefore, O Lord, my humility and my frailty, which is

altogether known to Thee. Be merciful unto me, and _draw me out of the

mire that I sink not_,(2) lest I ever remain cast down. This is what

frequently throweth me backward and confoundeth me before Thee, that I

am so liable to fall, so weak to resist my passions. And though their

assault is not altogether according to my will, it is violent and

grievous, and it altogether wearieth me to live thus daily in conflict.

Herein is my infirmity made known to me, that hateful fancies always

rush in far more easily than they depart.

3. Oh that Thou, most mighty God of Israel, Lover of all faithful

souls, wouldst look upon the labour and sorrow of Thy servant, and give

him help in all things whereunto he striveth. Strengthen me with

heavenly fortitude, lest the old man, this miserable flesh, not being

yet fully subdued to the spirit, prevail to rule over me; against which

I ought to strive so long as I remain in this most miserable life. Oh

what a life is this, where tribulations and miseries cease not, where

all things are full of snares and of enemies, for when one tribulation

or temptation goeth, another cometh, yea, while the former conflict is

yet raging others come more in number and unexpected.

4. And how can the life of man be loved, seeing that it hath so many

bitter things, that it is subjected to so many calamities and miseries.

How can it be even called life, when it produces so many deaths and

plagues? The world is often reproached because it is deceitful and

vain, yet notwithstanding it is not easily given up, because the lusts

of the flesh have too much rule over it. Some draw us to love, some to

hate. The lust of the flesh, the lust of the eyes, and the pride of

life, these draw to love of the world; but the punishments and miseries

which righteously follow these things, bring forth hatred of the world

and weariness.

5. But, alas! an evil desire conquereth a mind given to the world, and

thinketh it happiness to be under the nettles(3) because it savoureth

not nor perceiveth the sweetness of God nor the inward gracefulness of

virtue. But they who perfectly despise the world and strive to live

unto God in holy discipline, these are not ignorant of the divine

sweetness promised to all who truly deny themselves and see clearly how

grievously the world erreth, and in how many ways it is deceived.

(1) Psalm xxxii. 5. (2) Psalm lxix. 14. (3) Job xxx. 7.

CHAPTER XXI

That we must rest in God above all goods and gifts

Above all things and in all things thou shalt rest alway in the Lord, O

my soul, for he himself is the eternal rest of the saints. Grant me,

most sweet and loving Jesus, to rest in Thee above every creature,

above all health and beauty, above all glory and honour, above all

power and dignity, above all knowledge and skilfulness, above all

riches and arts, above all joy and exultation, above all fame and

praise, above all sweetness and consolation, above all hope and

promise, above all merit and desire, above all gifts and rewards which

Thou canst give and pour forth, above all joy and jubilation which the

mind is able to receive and feel; in a word, above Angels and

Archangels and all the army of heaven, above all things visible and

invisible, and above everything which Thou, O my God, art not.

2. For Thou, O Lord, my God, art best above all things; Thou only art

the Most High, Thou only the Almighty, Thou only the All-sufficient,

and the Fulness of all things; Thou only the All-delightsome and the

All-comforting; Thou alone the altogether lovely and altogether loving;

Thou alone the Most Exalted and Most Glorious above all things; in Whom

all things are, and were, and ever shall be, altogether and

all-perfect. And thus it falleth short and is insufficient whatsoever

Thou givest to me without Thyself or whatsoever Thou revealest or dost

promise concerning Thyself, whilst Thou art not seen or fully

possessed: since verily my heart cannot truly rest nor be entirely

content, except it rest in Thee, and go beyond all gifts and every

creature.

3. O my most beloved Spouse, Jesus Christ, most holy lover of my soul,

Ruler of this whole Creation, who shall give me the wings of true

liberty, that I may flee to Thee and find rest? Oh when shall it be

given me to be open to receive Thee to the full, and to see how sweet

Thou art, O Lord my God? When shall I collect myself altogether in

Thee, that because of Thy love I may not feel myself at all, but may

know Thee only above every sense and measure, in measure not known to

others. But now I ofttimes groan, and bear my sad estate with sorrow;

because many evils befall me in this vale of miseries which continually

disturb and fill me with sorrow, and encloud me, continually hinder and

fill me with care, allure and entangle me, that I cannot have free

access to Thee, nor enjoy that sweet intercourse which is always near

at hand to the blessed spirits. Let my deep sighing come before Thee,

and my manifold desolation on the earth.

4. O Jesus, Light of Eternal Glory, solace of the wandering soul,

before Thee my mouth is without speech, and my silence speaketh to

Thee. How long will my Lord delay to come unto me? Let Him come unto

me, His poor and humble one, and make me glad. Let Him put forth His

hand, and deliver His holy one from every snare. Come, Oh come; for

without Thee shall be no joyful day or hour, for Thou art my joy, and

without Thee is my table empty. I am miserable, and in a manner

imprisoned and loaded with fetters, until Thou refresh me by the light

of Thy presence, and give me liberty, and show Thy loving countenance.

5. Let others seek some other thing instead of Thee, whatsoever it

shall please them; but for my part nothing else pleaseth or shall

please, save Thou, my God, my hope, my eternal salvation. I will not

hold my peace, nor cease to implore, until Thy grace return, and until

Thou speak to me within.

6. “Behold, here I am! Behold, I come to thee, for thou didst call Me.

Thy tears and the longing of thy soul, thy humbleness and contrition of

heart have inclined Me, and brought Me to thee.”

7. And I said Lord, I have called upon Thee, and I have longed to enjoy

Thee, being ready to reject everything for Thy sake. For Thou didst

first move me to seek Thee. Therefore, blessed be Thou, O Lord, who has

wrought this good work upon Thy servant, according to the multitude of

Thy mercy. What then hath Thy servant to say in Thy presence, save to

humble himself greatly before Thee, being alway mindful of his own

iniquity and vileness. For there is none like unto Thee in all marvels

of heaven and earth. Excellent are Thy works, true are Thy judgments,

and by Thy Providence are all things governed. Therefore praise and

glory be unto Thee, O Wisdom of the Father, let my mouth and my soul

and all created things praise and bless Thee together.

CHAPTER XXII

Of the recollection of God’s manifold benefits

Open, O Lord, my heart in Thy law, and teach me to walk in the way of

Thy commandments. Grant me to understand Thy will and to be mindful of

Thy benefits, both general and special, with great reverence and

diligent meditation, that thus I may be able worthily to give Thee

thanks. Yet I know and confess that I cannot render Thee due praises

for the least of Thy mercies. I am less than the least of all the good

things which Thou gavest me; and when I consider Thy majesty, my spirit

faileth because of the greatness thereof.

2. All things which we have in the soul and in the body, and whatsoever

things we possess, whether outwardly or inwardly, naturally or

supernaturally, are Thy good gifts, and prove Thee, from whom we have

received them all, to be good, gentle, and kind. Although one receiveth

many things, and another fewer, yet all are Thine, and without Thee not

even the least thing can be possessed. He who hath received greater

cannot boast that it is of his own merit, nor lift himself up above

others, nor contemn those beneath him; for he is the greater and the

better who ascribeth least to himself, and in giving thanks is the

humbler and more devout; and he who holdeth himself to be viler than

all, and judgeth himself to be the more unworthy, is the apter for

receiving greater things.

3. But he who hath received fewer gifts, ought not to be cast down, nor

to take it amiss, nor to envy him who is richer; but rather ought he to

look unto Thee, and to greatly extol Thy goodness, for Thou pourest

forth Thy gifts so richly, so freely and largely, without respect of

persons. All things come of Thee; therefore in all things shalt thou be

praised. Thou knowest what is best to be given to each; and why this

man hath less, and that more, is not for us but for Thee to understand,

for unto Thee each man’s deservings are fully known.

4. Wherefore, O Lord God, I reckon it even a great benefit, not to have

many things, whence praise and glory may appear outwardly, and after

the thought of men. For so it is that he who considereth his own

poverty and vileness, ought not only to draw therefrom no grief or

sorrow, or sadness of spirit, but rather comfort and cheerfulness;

because Thou, Lord, hast chosen the poor and humble, and those who are

poor in this world, to be Thy friends and acquaintance. So give all

Thine apostles witness whom Thou hast made princes in all lands. Yet

they had their conversation in this world blameless, so humble and

meek, without any malice or deceit, that they even rejoiced to suffer

rebukes for Thy Name’s sake,(1) and what things the world hateth, they

embraced with great joy.

5. Therefore ought nothing so much to rejoice him who loveth Thee and

knoweth Thy benefits, as Thy will in him, and the good pleasure of

Thine eternal Providence, wherewith he ought to be so contented and

comforted, that he would as willingly be the least as any other would

be the greatest, as peaceable and contented in the lowest as in the

highest place, and as willingly held of small and low account and of no

name or reputation as to be more honourable and greater in the world

than others. For Thy will and the love of Thine honour ought to go

before all things, and to please and comfort him more, than all

benefits that are given or may be given to himself.

(1) Acts v. 41.

CHAPTER XXIII

Of four things which bring great peace

“My Son, now will I teach thee the way of peace and of true liberty.”

2. Do, O my Lord, as Thou sayest, for this is pleasing unto me to hear.

3. “Strive, My Son, to do another’s will rather than thine own. Choose

always to have less rather than more. Seek always after the lowest

place, and to be subject to all. Wish always and pray that the will of

God be fulfilled in thee. Behold, such a man as this entereth into the

inheritance of peace and quietness.”

4. O my Lord, this Thy short discourse hath in itself much of

perfectness. It is short in words but full of meaning, and abundant in

fruit. For if it were possible that I should fully keep it, disturbance

would not so easily arise within me. For as often as I feel myself

disquieted and weighed down, I find myself to have gone back from this

teaching. But Thou, Who art Almighty, and always lovest progress in the

soul, vouchsafe more grace, that I may be enabled to fulfil Thy

exhortation, and work out my salvation.

A PRAYER AGAINST EVIL THOUGHTS

5. O Lord my God, be not Thou far from me, my God, haste Thee to help

me,(1) for many thoughts and great fears have risen up against me,

afflicting my soul. How shall I pass through them unhurt? how shall I

break through them?

6. “I,” saith He, “will go before thee, and make the crooked places

straight.”(2) I will open the prison doors, and reveal to thee the

secret places.

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

Thy face. This is my hope and my only comfort, to fly unto Thee in all

tribulation, to hope in Thee, to call upon Thee from my heart and

patiently wait for Thy loving kindness.

A PRAYER FOR ENLIGHTENMENT OF THE MIND

8. Enlighten me, Blessed Jesus, with the brightness of Thy inner light,

and cast forth all darkness from the habitation of my heart. Restrain

my many wandering thoughts, and carry away the temptations which strive

to do me hurt. Fight Thou mightily for me, and drive forth the evil

beasts, so call I alluring lusts, that peace may be within Thy walls

and plenteousness of praise within Thy palaces,(3) even in my pure

conscience. Command Thou the winds and the storms, say unto the sea,

“Be still,” say unto the stormy wind, “Hold thy peace,” so shall there

be a great calm.

9. Oh send forth Thy light and Thy truth,(4) that they may shine upon

the earth; for I am but earth without form and void until Thou give me

light. Pour forth Thy grace from above; water my heart with the dew of

heaven; give the waters of devotion to water the face of the earth, and

cause it to bring forth good and perfect fruit. Lift up my mind which

is oppressed with the weight of sins, and raise my whole desire to

heavenly things; that having tasted the sweetness of the happiness

which is from above, it may take no pleasure in thinking of things of

earth.

10. Draw me and deliver me from every unstable comfort of creatures,

for no created thing is able to satisfy my desire and to give me

comfort. Join me to Thyself by the inseparable bond of love, for Thou

alone art sufficient to him that loveth Thee, and without Thee all

things are vain toys.

(1) Psalm lxxi. 12. (2) Isaiah xlv. 2. (3) Psalm cxxii. 7. (4) Psalm

xliii. 3.

CHAPTER XXIV

Of avoiding of curious inquiry into the life of another

“My Son, be not curious, nor trouble thyself with vain cares. _What is

that to thee? Follow thou Me._(1) For what is it to thee whether a man

be this or that, or say or do thus or thus? Thou hast no need to answer

for others, but thou must give an answer for thyself. Why therefore

dost thou entangle thyself? Behold, I know all men, and I behold all

things which are done under the sun; and I know how it standeth with

each one, what he thinketh, what he willeth, and to what end his

thoughts reach. All things therefore are to be committed to Me; watch

thou thyself in godly peace, and leave him who is unquiet to be unquiet

as he will. Whatsoever he shall do or say, shall come unto him, for he

cannot deceive Me.

2. “Trouble not thyself about the shadow of a great name, nor about the

friendship of many, nor about the love of men towards thee. For these

things beget distraction and great sorrows of heart. My word should

speak freely unto thee, and I would reveal secrets, if only thou didst

diligently look for My appearing, and didst open unto Me the gates of

thy heart. Be sober and watch unto prayer,(2) and humble thyself in all

things.”

(1) John xxi. 22. (2) 1 Peter iv. 7.

CHAPTER XXV

Wherein firm peace of heart and true profit consist

“My Son, I have said, Peace I leave with you, My peace I give unto you,

not as the world giveth give I unto you.(1) All men desire peace, but

all do not care for the things which belong unto true peace. My peace

is with the humble and lowly in heart. Thy peace shall be in much

patience. If thou heardest Me, and didst follow My voice, thou

shouldest enjoy much peace.”

2. What then shall I do, Lord?

3. “In everything take heed to thyself what thou doest, and what thou

sayest; and direct all thy purpose to this, that thou please Me alone,

and desire or seek nothing apart from Me. But, moreover, judge nothing

rashly concerning the words or deeds of others, nor meddle with matters

which are not committed to thee; and it may be that thou shalt be

disturbed little or rarely. Yet never to feel any disquiet, nor to

suffer any pain of heart or body, this belongeth not to the present

life, but is the state of eternal rest. Therefore count not thyself to

have found true peace, if thou hast felt no grief; nor that then all is

well if thou hast no adversary; nor that this is perfect if all things

fall out according to thy desire. Nor then reckon thyself to be

anything great, or think that thou art specially beloved, if thou art

in a state of great fervour and sweetness of spirit; for not by these

things is the true lover of virtue known, nor in them doth the profit

and perfection of man consist.”

4. In what then, Lord?

5. “In offering thyself with all thy heart to the Divine Will, in not

seeking the things which are thine own, whether great or small, whether

temporal or eternal; so that thou remain with the same steady

countenance in giving of thanks between prosperity and adversity,

weighing all things in an equal balance. If thou be so brave and

long-suffering in hope that when inward comfort is taken from thee,

thou even prepare thy heart for the more endurance, and justify not

thyself, as though thou oughtest not to suffer these heavy things, but

dost justify Me in all things that I appoint, and dost bless My Holy

Name, then dost thou walk in the true and right way of peace, and shalt

have a sure hope that thou shalt again behold My face with joy. For if

thou come to an utter contempt of thyself, know that then thou shalt

enjoy abundance of peace, as much as is possible where thou art but a

wayfaring man.”

(1) John xiv. 27.

CHAPTER XXVI

Of the exaltation of a free spirit, which humble prayer more deserveth

than doth frequent reading

Lord, this is the work of a perfect man, never to slacken his mind from

attention to heavenly things, and among many cares to pass along as it

were without care, not after the manner of one indifferent, but rather

with the privilege of a free mind, cleaving to no creature with

inordinate affection.

2. I beseech Thee, my most merciful Lord God, preserve me from the

cares of this life, lest I become too much entangled; from many

necessities of the body, lest I be taken captive by pleasure; from all

obstacles of the spirit, lest I be broken and cast down with cares. I

say not from those things which the vanity of the world goeth about

after with all eagerness, but from those miseries, which by the

universal curse of mortality weigh down and hold back the soul of thy

servant in punishment, that it cannot enter into liberty of spirit, so

often as it would.

3. O my God, sweetness unspeakable, turn into bitterness all my fleshly

consolation, which draweth me away from the love of eternal things, and

wickedly allureth toward itself by setting before me some present

delight. Let not, O my God, let not flesh and blood prevail over me,

let not the world and its short glory deceive me, let not the devil and

his craftiness supplant me. Give me courage to resist, patience to

endure, constancy to persevere. Grant, in place of all consolations of

the world, the most sweet unction of Thy Spirit, and in place of carnal

love, pour into me the love of Thy Name.

4. Behold, food and drink and clothing, and all the other needs

appertaining to the support of the body, are burdensome to the devout

spirit. Grant that I may use such things with moderation, and that I be

not entangled with inordinate affection for them. To cast away all

these things is not lawful, because nature must be sustained, but to

require superfluities and things which merely minister delight, the

holy law forbiddeth; for otherwise the flesh would wax insolent against

the spirit. In all these things, I beseech Thee, let Thy hand guide and

teach me, that I in no way exceed.

CHAPTER XXVII

That personal love greatly hindereth from the highest good

“My Son, thou must give all for all, and be nothing of thine own. Know

thou that the love of thyself is more hurtful to thee than anything in

the world. According to the love and inclination which thou hast,

everything more or less cleaveth to thee. If thy love be pure, sincere,

well-regulated, thou shalt not be in captivity to anything. Do not

covet what thou mayest not have; do not have what is able to hinder

thee, and to rob thee of inward liberty. It is wonderful that thou

committest not thyself to Me from the very bottom of thy heart, with

all things which thou canst desire or have.

2. “Why art thou consumed with vain sorrow? Why art thou wearied with

superfluous cares? Stand thou by My good pleasure, and thou shalt

suffer no loss. If thou seekest after this or that, and wilt be here or

there, according to thine own advantage or the fulfilling of thine own

pleasure, thou shalt never be in quiet, nor free from care, because in

everything somewhat will be found lacking, and everywhere there will be

somebody who opposeth thee.

3. “Therefore it is not gaining or multiplying of this thing or that

which advantageth thee, but rather the despising it and cutting it by

the root out of thy heart; which thou must not only understand of money

and riches, but of the desire after honour and vain praise, things

which all pass away with the world. The place availeth little if the

spirit of devotion is wanting; nor shall that peace stand long which is

sought from abroad, if the state of thy heart is without the true

foundation, that is, if it abide not in Me. Thou mayest change, but

thou canst not better thyself; for when occasion ariseth and is

accepted thou shalt find what thou didst fly from, yea more.”

A PRAYER FOR CLEANSING OF THE HEART AND FOR HEAVENLY WISDOM

4. Strengthen me, O God, by the grace of Thy Holy Spirit. Give me

virtue to be strengthened with might in the inner man, and to free my

heart from all fruitless care and trouble, and that I be not drawn away

by various desires after any things whatsoever, whether of little value

or great, but that I may look upon all as passing away, and myself as

passing away with them; because there is no profit under the sun, and

all is vanity and vexation of spirit.(1) Oh how wise is he that

considereth thus!

5. Give me, O Lord, heavenly wisdom, that I may learn to seek Thee

above all things and to find Thee; to relish Thee above all things and

to love Thee; and to understand all other things, even as they are,

according to the order of Thy wisdom. Grant me prudently to avoid the

flatterer, and patiently to bear with him that opposeth me; for this is

great wisdom, not to be carried by every wind of words, nor to give ear

to the wicked flattering Siren; for thus do we go safely on in the way

we have begun.

(1) Ecclesiastes ii. 11.

CHAPTER XXVIII

Against the tongues of detractors

“My Son, take it not sadly to heart, if any think ill of thee, and say

of thee what thou art unwilling to hear. Thou oughtest to think worse

of thyself, and to believe no man weaker than thyself. If thou walkest

inwardly, thou wilt not weigh flying words above their value. It is no

small prudence to keep silence in an evil time and to turn inwardly

unto Me, and not to be troubled by human judgment.

2. “Let not thy peace depend upon the word of men; for whether they

judge well or ill of thee, thou art not therefore any other man than

thyself. Where is true peace or true glory? Is it not in Me? And he who

seeketh not to please men, nor feareth to displease, shall enjoy

abundant peace. From inordinate love and vain fear ariseth all

disquietude of heart, and all distraction of the senses.”

CHAPTER XXIX

How when tribulation cometh we must call upon and bless God

Blessed be thy name, O Lord, for evermore, who hast willed this

temptation and trouble to come upon me. I cannot escape it, but have

need to flee unto Thee, that Thou mayest succour me and turn it unto me

for good. Lord, now am I in tribulation, and it is not well within my

heart, but I am sore vexed by the suffering which lieth upon me. And

now, O dear Father, what shall I say? I am taken among the snares. Save

me from this hour, but for this cause came I unto this hour,(1) that

Thou mightest be glorified when I am deeply humbled and am delivered

through Thee. Let it be Thy pleasure to deliver me;(2) for what can I

do who am poor, and without Thee whither shall I go? Give patience this

time also. Help me, O Lord my God, and I will not fear how much soever

I be weighed down.

2. And now amid these things what shall I say? Lord, Thy will be done.

I have well deserved to be troubled and weighed down. Therefore I ought

to bear, would that it be with patience, until the tempest be overpast

and comfort return. Yet is Thine omnipotent arm able also to take this

temptation away from me, and to lessen its power that I fall not

utterly under it, even as many a time past thou has helped me, O God,

my merciful God. And as much as this deliverance is difficult to me, so

much is it easy to Thee, O right hand of the most Highest.

(1) John xii. 27. (2) Psalm xl. 16.

CHAPTER XXX

Of seeking divine help, and the confidence of obtaining grace

“My Son, I the Lord am a stronghold in the day of trouble.(1) Come unto

Me, when it is not well with thee.

“This it is which chiefly hindereth heavenly consolation, that thou too

slowly betakest thyself unto prayer. For before thou earnestly seekest

unto Me, thou dost first seek after many means of comfort, and

refresheth thyself in outward things: so it cometh to pass that all

things profit thee but little until thou learn that it is I who deliver

those who trust in Me; neither beside Me is there any strong help, nor

profitable counsel, nor enduring remedy. But now, recovering courage

after the tempest, grow thou strong in the light of My mercies, for I

am nigh, saith the Lord, that I may restore all things not only as they

were at the first, but also abundantly and one upon another.

2. “For is anything too hard for Me, or shall I be like unto one who

saith and doeth not? Where is thy faith? Stand fast and with

perseverance. Be long-suffering and strong. Consolation will come unto

thee in its due season. Wait for Me; yea, wait; I will come and heal

thee. It is temptation which vexeth thee, and a vain fear which

terrifieth thee. What doth care about future events bring thee, save

sorrow upon sorrow? Sufficient for the day is the evil thereof.(2) It

is vain and useless to be disturbed or lifted up about future things

which perhaps will never come.

3. “But it is the nature of man to be deceived by fancies of this sort,

and it is a sign of a mind which is still weak to be so easily drawn

away at the suggestion of the enemy. For he careth not whether he

deceive and beguile by true means or false; whether he throw thee down

by the love of the present or fear of the future. Therefore let not thy

heart be troubled, neither let it be afraid. Believe in Me, and put thy

trust in My mercy.(3) When thou thinkest thyself far removed from Me, I

am often the nearer. When thou reckonest that almost all is lost, then

often is greater opportunity of gain at hand. All is not lost when

something goeth contrary to thy wishes. Thou oughtest not to judge

according to present feeling, nor so to take or give way to any grief

which befalleth thee, as if all hope of escape were taken away.

4. “Think not thyself totally abandoned, although for the time I have

sent to thee some tribulation, or have even withdrawn some cherished

consolation; for this is the way to the Kingdom of Heaven. And without

doubt it is better for thee and for all My other servants, that ye

should be proved by adversities, than that ye should have all things as

ye would. I know thy hidden thoughts: and that it is very needful for

thy soul’s health that sometimes thou be left without relish, lest

perchance thou be lifted up by prosperity, and desirous to please

thyself in that which thou art not. What I have given I am able to take

away, and to restore again at My good pleasure.

5. “When I shall have given, it is Mine; when I shall have taken away,

I have not taken what is thine; for every good gift and every perfect

gift(4) is from me. If I shall have sent upon thee grief or any

vexation, be not angry, nor let thy heart be sad; I am able quickly to

lift thee up and to change every burden into joy. But I am just and

greatly to be praised, when I do thus unto thee.

6. “If thou rightly consider, and look upon it with truth, thou

oughtest never to be so sadly cast down because of adversity, but

rather shouldst rejoice and give thanks; yea, verily to count it the

highest joy that I afflict thee with sorrows and spare thee not. As My

Father hath loved Me, so love I you;(5) thus have I spoken unto My

beloved disciples: whom I sent forth not unto worldly joys, but to

great strivings; not unto honours, but unto contempt; not unto ease,

but to labours; not unto rest, but to bring forth much fruit with

patience. My son, remember these words.”

(1) Nahum i. 7. (2) Matthew vi. 34. (3) John xiv. 27; Psalm xiii. 5.

(4) James i. 17. (5) John xv. 9.

CHAPTER XXXI

Of the neglect of every creature, that the Creator may be found

O Lord, I still need more grace, if I would arrive where neither man

nor any other creature may hinder me. For so long as anything keepeth

me back, I cannot freely fly unto Thee. He desired eagerly thus to fly,

who cried, saying, Oh that I had wings like a dove, for then would I

flee away and be at rest. What is more peaceful than the single eye?

And what more free than he that desireth nothing upon earth? Therefore

must a man rise above every creature, and perfectly forsake himself,

and with abstracted mind to stand and behold that Thou, the Creator of

all things, hast among Thy creatures nothing like unto Thyself. And

except a man be freed from all creatures, he will not be able to reach

freely after Divine things. Therefore few are found who give themselves

to contemplation, because few know how to separate themselves entirely

from perishing and created things.

2. For this much grace is necessary, which may lift up the soul and

raise it above itself. And except a man be lifted up in the spirit, and

freed from all creatures, and altogether united to God, whatsoever he

knoweth, whatsoever even he hath, it mattereth but little. He who

esteemeth anything great save the one only incomprehensible, eternal,

good, shall long time be little and lie low. For whatsoever is not God

is nothing, and ought to be counted for nothing. Great is the

difference between a godly man, illuminated with wisdom, and a scholar

learned in knowledge and given to books. Far nobler is that doctrine

which floweth down from the divine fulness above, than that which is

acquired laboriously by human study.

3. Many are found who desire contemplation, but they do not strive to

practice those things which are required thereunto. It is also a great

impediment, that much is made of symbols and external signs, and too

little of thorough mortification. I know not how it is, and by what

spirit we are led, and what we who would be deemed spiritual are aiming

at, that we give so great labour and so eager solicitude for transitory

and worthless things, and scarcely ever gather our senses together to

think at all of our inward condition.

4. Ah, me! Forthwith after a little recollection we rush out of doors,

and do not subject our actions to a strict examination. Where our

affections are set we take no heed, and we weep not that all things

belonging to us are so defiled. For because all flesh had corrupted

itself upon the earth, the great deluge came. Since therefore our

inmost affections are very corrupt, it followeth of necessity that our

actions also are corrupt, being the index of a deficient inward

strength. Out of a pure heart proceedeth the fruit of good living.

5. We demand, how much a man hath done; but from how much virtue he

acted, is not so narrowly considered. We ask if he be strong, rich,

handsome, clever, whether he is a good writer, good singer, good

workman; but how poor he may be in spirit, how patient and gentle, how

devout and meditative, on these things many are silent. Nature looketh

upon the outward appearance of a man, grace turneth its thought to the

heart. The former frequently judgeth amiss; the latter trusteth in God,

that it may not be deceived.

CHAPTER XXXII

Of self-denial and the casting away all selfishness

“My Son, thou canst not possess perfect liberty unless thou altogether

deny thyself. All they are enslaved who are possessors of riches, they

who love themselves, the selfish, the curious, the restless; those who

ever seek after soft things, and not after the things of Jesus Christ;

those who continually plan and devise that which will not stand. For

whatsoever cometh not of God shall perish. Hold fast the short and

complete saying, ‘Renounce all things, and thou shalt find all things;

give up thy lust, and thou shalt find rest.’ Dwell upon this in thy

mind, and when thou art full of it, thou shalt understand all things.”

2. O Lord, this is not the work of a day, nor children’s play; verily

in this short saying is enclosed all the perfection of the religious.

3. “My son, thou oughtest not to be turned aside, nor immediately cast

down, because thou hast heard the way of the perfect. Rather oughtest

thou to be provoked to higher aims, and at the least to long after the

desire thereof. Oh that it were so with thee, and that thou hadst come

to this, that thou wert not a lover of thine own self, but wert ready

always to My nod, and to his whom I have placed over thee as thy

father. Then shouldest thou please Me exceedingly, and all thy life

should go on in joy and peace. Thou hast still many things to renounce,

which if thou resign not utterly to Me, thou shalt not gain what thou

seekest. I counsel thee to buy of Me gold tried in the fire, that thou

mayest be rich,(1) that is heavenly wisdom, which despiseth all base

things. Put away from thee earthly wisdom, and all pleasure, whether

common to men, or thine own.

4. “I tell thee that thou must buy vile things with those which are

costly and great in the esteem of men. For wonderfully vile and small,

and almost given up to forgetfulness, doth true heavenly wisdom appear,

which thinketh not high things of itself, nor seeketh to be magnified

upon the earth; many honour it with their lips, but in heart are far

from it; it is indeed the precious pearl, which is hidden from many.”

(1) Revelation iii. 18.

CHAPTER XXXIII

Of instability of the heart, and of directing the aim towards God

“My Son, trust not thy feeling, for that which is now will be quickly

changed into somewhat else. As long as thou livest thou art subject to

change, howsoever unwilling; so that thou art found now joyful, now

sad; now at peace, now disquieted; now devout, now indevout; now

studious, now careless; now sad, now cheerful. But the wise man, and he

who is truly learned in spirit, standeth above these changeable things,

attentive not to what he may feel in himself, or from what quarter the

wind may blow, but that the whole intent of his mind may carry him on

to the due and much-desired end. For thus will he be able to remain one

and the same and unshaken, the single eye of his desire being

steadfastly fixed, through the manifold changes of the world, upon Me.

2. “But according as the eye of intention be the more pure, even so

will a man make his way steadfastly through the manifold storms. But in

many the eye of pure intention waxeth dim; for it quickly resteth

itself upon anything pleasant which occurreth, and rarely is any man

found altogether free from the blemish of self-seeking. So the Jews of

old came to Bethany, to the house of Martha and Mary, that they might

see not Jesus, but Lazarus, whom he had raised from the dead.(1)

Therefore must the eye of the intention be cleansed, that it may be

single and right, and above all things which come in its way, may be

directed unto Me.”

(1) John xii. 9.

CHAPTER XXXIV

That to him who loveth God is sweet above all things and in all things

Behold, God is mine, and all things are mine! What will I more, and

what more happy thing can I desire? O delightsome and sweet world! that

is, to him that loveth the Word, not the world, neither the things that

are in the world.(1) My God, my all! To him that understandeth, that

word sufficeth, and to repeat it often is pleasing to him that loveth

it. When Thou art present all things are pleasant; when Thou art

absent, all things are wearisome. Thou makest the heart to be at rest,

givest it deep peace and festal joy. Thou makest it to think rightly in

every matter, and in every matter to give Thee praise; neither can

anything please long without Thee but if it would be pleasant and of

sweet savour, Thy grace must be there, and it is Thy wisdom which must

give unto it a sweet savour.

2. To him who tasteth Thee, what can be distasteful? And to him who

tasteth Thee not, what is there which can make him joyous? But the

worldly wise, and they who enjoy the flesh, these fail in Thy wisdom;

for in the wisdom of the world is found utter vanity, and to be

carnally minded is death. But they who follow after Thee through

contempt of worldly things, and mortification of the flesh, are found

to be truly wise because they are carried from vanity to verity, from

the flesh to the spirit. They taste that the Lord is good, and

whatsoever good they find in creatures, they count it all unto the

praise of the Creator. Unlike, yea, very unlike is the enjoyment of the

Creator to enjoyment of the Creature, the enjoyment of eternity and of

time, of light uncreated and of light reflected.

3. O Light everlasting, surpassing all created lights, dart down Thy

ray from on high which shall pierce the inmost depths of my heart. Give

purity, joy, clearness, life to my spirit that with all its powers it

may cleave unto Thee with rapture passing man’s understanding. Oh when

shall that blessed and longed-for time come when Thou shalt satisfy me

with Thy presence, and be unto me All in all? So long as this is

delayed, my joy shall not be full. Still, ah me! the old man liveth in

me: he is not yet all crucified, not yet quite dead; still he lusteth

fiercely against the spirit, wageth inward wars, nor suffereth the

soul’s kingdom to be in peace.

4. But Thou who rulest the raging of the sea, and stillest the waves

thereof when they arise, rise up and help me. Scatter the people that

delight in war.(2) Destroy them by Thy power. Show forth, I beseech

Thee, Thy might, and let Thy right hand be glorified, for I have no

hope, no refuge, save in Thee, O Lord my God.

(1) 1 John ii. 15. (2) Psalm lxviii. 30.

CHAPTER XXXV

That there is no security against temptation in this life

“My Son, thou art never secure in this life, but thy spiritual armour

will always be needful for thee as long as thou livest. Thou dwellest

among foes, and art attacked on the right hand and on the left. If

therefore thou use not on all sides the shield of patience, thou wilt

not remain long unwounded. Above all, if thou keep not thy heart fixed

upon Me with steadfast purpose to bear all things for My sake, thou

shalt not be able to bear the fierceness of the attack, nor to attain

to the victory of the blessed. Therefore must thou struggle bravely all

thy life through, and put forth a strong hand against those things

which oppose thee. For to him that overcometh is the hidden manna

given,(1) but great misery is reserved for the slothful.

2. “If thou seek rest in this life, how then wilt thou attain unto the

rest which is eternal? Set not thyself to attain much rest, but much

patience. Seek the true peace, not in earth but in heaven, not in man

nor in any created thing, but in God alone. For the love of God thou

must willingly undergo all things, whether labours or sorrows,

temptations, vexations, anxieties, necessities, infirmities, injuries,

gainsayings, rebukes, humiliations, confusions, corrections,

despisings; these things help unto virtue, these things prove the

scholar of Christ; these things fashion the heavenly crown. I will give

thee an eternal reward for short labour, and infinite glory for

transient shame.

3. “Thinkest thou that thou shalt always have spiritual consolations at

thy will? My Saints had never such, but instead thereof manifold

griefs, and divers temptations, and heavy desolations. But patiently

they bore themselves in all, and trusted in God more than in

themselves, knowing that the sufferings of this present time are not

worthy to be compared with the glory which shall be revealed in us.(2)

Wouldst thou have that immediately which many have hardly attained unto

after many tears and hard labours? Wait for the Lord, quit thyself like

a man and be strong; be not faint-hearted, nor go aside from Me, but

constantly devote thy body and soul to the glory of God. I will reward

thee plenteously, I will be with thee in trouble.”(3)

(1) Revelation ii. 17. (2) Romans viii. 17. (3) Psalm xci. 15.

CHAPTER XXXVI

Against vain judgments of men

“My Son, anchor thy soul firmly upon God, and fear not man’s judgment,

when conscience pronounceth thee pious and innocent. It is good and

blessed thus to suffer; nor will it be grievous to the heart which is

humble, and which trusteth in God more than in itself. Many men have

many opinions, and therefore little trust is to be placed in them. But

moreover it is impossible to please all. Although Paul studied to

please all men in the Lord, and to become all things to all men,(1) yet

nevertheless with him it was a very small thing that he should be

judged by man’s judgment.”(2)

2. He laboured abundantly, as much as in him lay, for the building up

and the salvation of others; but he could not avoid being sometimes

judged and despised by others. Therefore he committed all to God, who

knew all, and by patience and humility defended himself against evil

speakers, or foolish and false thinkers, and those who accused him

according to their pleasure. Nevertheless, from time to time he

replied, lest his silence should become a stumbling-block to those who

were weak.

3. “Who art thou, that thou shouldst be afraid of a man that shall die?

To-day he is, and to-morrow his place is not found. Fear God and thou

shalt not quail before the terrors of men. What can any man do against

thee by words or deeds? He hurteth himself more than thee, nor shall he

escape the judgment of God, whosoever he may be. Have thou God before

thine eyes, and do not contend with fretful words. And if for the

present thou seem to give way, and to suffer confusion which thou hast

not deserved, be not angry at this, nor by impatience diminish thy

reward; but rather look up to Me in heaven, for I am able to deliver

thee from all confusion and hurt, and to render to every man according

to his works.”

(1) 1 Corinthians ix. 22. (2) 1 Corinthians iv. 3.

CHAPTER XXXVII

Of pure and entire resignation of self, for the obtaining liberty of

heart

“My Son, lose thyself and thou shalt find Me. Stand still without all

choosing and all thought of self, and thou shalt ever be a gainer. For

more grace shall be added to thee, as soon as thou resignest thyself,

and so long as thou dost not turn back to take thyself again.”

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

lose myself?

3. “Always; every hour: in that which is little, and in that which is

great. I make no exception, but will that thou be found naked in all

things. Otherwise how canst thou be Mine and I thine, unless thou be

inwardly and outwardly free from every will of thine own? The sooner

thou dost this, the better shall it be with thee; and the more fully

and sincerely, the more thou shalt please Me, and the more abundantly

shalt thou be rewarded.

4. “Some resign themselves, but with certain reservations, for they do

not fully trust in God, therefore they think that they have some

provision to make for themselves. Some again at first offer everything;

but afterwards being pressed by temptation they return to their own

devices, and thus make no progress in virtue. They will not attain to

the true liberty of a pure heart, nor to the grace of My sweet

companionship, unless they first entirely resign themselves and daily

offer themselves up as a sacrifice; without this the union which

bringeth forth fruit standeth not nor will stand.

5. “Many a time I have said unto thee, and now say again, Give thyself

up, resign thyself, and thou shalt have great inward peace. Give all

for all; demand nothing, ask nothing in return; stand simply and with

no hesitation in Me, and thou shalt possess Me. Thou shalt have liberty

of heart, and the darkness shall not overwhelm thee. For this strive

thou, pray for it, long after it, that thou mayest be delivered from

all possession of thyself, and nakedly follow Jesus who was made naked

for thee; mayest die unto thyself and live eternally to Me. Then shall

all vain fancies disappear, all evil disturbings, and superfluous

cares. Then also shall immoderate fear depart from thee, and inordinate

love shall die.”

CHAPTER XXXVIII

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

in dangers

“My Son, for this thou must diligently make thy endeavour, that in

every place and outward action or occupation thou mayest be free

within, and have power over thyself; and that all things be under thee,

not thou under them; that thou be master and ruler of thy actions, not

a slave or hireling, but rather a free and true Hebrew, entering into

the lot and the liberty of the children of God, who stand above the

present and look upon the eternal, who with the left eye behold things

transitory, and with the right things heavenly; whom temporal things

draw not to cleave unto, but who rather draw temporal things to do them

good service, even as they were ordained of God to do, and appointed by

the Master Workman, who hath left nought in His creation without aim

and end.

2. “And if in any chance of life thou stand not in outward appearances,

nor judgest things which are seen and heard by the fleshly sense, but

straightway in every cause enterest with Moses into the tabernacle to

ask counsel of God; thou shalt hear a divine response and come forth

instructed concerning many things that are and shall be. For always

Moses had recourse to the tabernacle for the solving of all doubts and

questionings; and fled to the help of prayer to be delivered from the

dangers and evil deeds of men. Thus also oughtest thou to fly to the

secret chamber of thy heart, and earnestly implore the divine succour.

For this cause we read that Joshua and the children of Israel were

deceived by the Gibeonites, that they asked not counsel at the mouth of

the Lord,(1) but being too ready to listen to fair speeches, were

deceived by pretended piety.”

(1) Joshua ix. 14.

CHAPTER XXXIX

That man must not be immersed in business

“My Son, always commit thy cause to Me; I will dispose it aright in due

time. Wait for My arrangement of it, and then thou shalt find it for

thy profit.”

2. O Lord, right freely I commit all things to Thee; for my planning

can profit but little. Oh that I did not dwell so much on future

events, but could offer myself altogether to Thy pleasures without

delay.

3. “My Son, a man often striveth vehemently after somewhat which he

desireth; but when he hath obtained it he beginneth to be of another

mind, because his affections towards it are not lasting, but rather

rush on from one thing to another. Therefore it is not really a small

thing, when in small things we resist self.”

4. The true progress of man lieth in self-denial, and a man who denieth

himself is free and safe. But the old enemy, opposer of all good

things, ceaseth not from temptation; but day and night setteth his

wicked snares, if haply he may be able to entrap the unwary. Watch and

pray, saith the Lord, lest ye enter into temptation.(1)

(1) Matthew xxvi. 41.

CHAPTER XL

That man hath no good in himself, and nothing whereof to glory

Lord, what is man that Thou art mindful of him, or the son of man that

Thou visitest him?(1) What hath man deserved, that Thou shouldest

bestow thy favour upon him? Lord, what cause can I have of complaint,

if Thou forsake me? Or what can I justly allege, if Thou refuse to hear

my petition? Of a truth, this I may truly think and say, Lord, I am

nothing, I have nothing that is good of myself, but I fall short in all

things, and ever tend unto nothing. And unless I am helped by Thee and

inwardly supported, I become altogether lukewarm and reckless.

2. But Thou, O Lord, art always the same, and endurest for ever, always

good, righteous, and holy; doing all things well, righteously, and

holily, and disposing all in Thy wisdom. But I who am more ready to go

forward than backward, never continue in one stay, because changes

sevenfold pass over me. Yet it quickly becometh better when it so

pleaseth Thee, and Thou puttest forth Thy hand to help me; because Thou

alone canst aid without help of man, and canst so strengthen me that my

countenance shall be no more changed, but my heart shall be turned to

Thee, and rest in Thee alone.

3. Wherefore, if I but knew well how to reject all human consolations,

whether for the sake of gaining devotion, or because of the necessity

by which I was compelled to seek Thee, seeing there is no man who can

comfort me; then could I worthily trust in Thy grace, and rejoice in

the gift of new consolation.

4. Thanks be to Thee, from whom all cometh, whensoever it goeth well

with me! But I am vanity and nothing in Thy sight, a man inconstant and

weak. What then have I whereof to glory, or why do I long to be held in

honour? Is it not for nought? This also is utterly vain. Verily vain

glory is an evil plague, the greatest of vanities, because it draweth

us away from the true glory, and robbeth us of heavenly grace. For

whilst a man pleaseth himself he displeaseth Thee; whilst he gapeth

after the praises of man, he is deprived of true virtues.

5. But true glory and holy rejoicing lieth in glorying in Thee and not

in self; in rejoicing in Thy Name, not in our own virtue; in not taking

delight in any creature, save only for Thy sake. Let thy Name, not mine

be praised; let Thy work, not mine be magnified; let Thy holy Name be

blessed, but to me let nought be given of the praises of men. Thou art

my glory, Thou art the joy of my heart. In Thee will I make my boast

and be glad all the day long, but for myself let me not glory save only

in my infirmities.(2)

6. Let the Jews seek the honour which cometh from one another; but I

will ask for that which cometh from God only.(3) Truly all human glory,

all temporal honour, all worldly exultation, compared to Thy eternal

glory, is but vanity and folly. O God my Truth and my Mercy, Blessed

Trinity, to Thee alone be all praise, honour, power, and glory for ever

and for ever. Amen.

(1) Psalm viii. 4. (2) 2 Corinthians xii. 5. (3) John v. 44.

CHAPTER XLI

Of contempt of all temporal honour

“My Son, make it no matter of thine, if thou see others honoured and

exalted, and thyself despised and humbled. Lift up thine heart to Me in

heaven, and then the contempt of men upon earth will not make thee

sad.”

2. O Lord, we are in blindness, and are quickly seduced by vanity. If I

look rightly within myself, never was injury done unto me by any

creature, and therefore I have nought whereof to complain before Thee.

But because I have many times and grievously sinned against Thee, all

creatures do justly take arms against me. Therefore to me confusion and

contempt are justly due, but to Thee praise and honour and glory. And

except I dispose myself for this, namely, to be willing that every

creature should despise and desert me, and that I should be esteemed

altogether as nothing, I cannot be inwardly filled with peace and

strength, nor spiritually enlightened, nor fully united to Thee.

CHAPTER XLII

That our peace is not to be placed in men

“My Son, if thou set thy peace on any person because thou hast high

opinion of him, and art familiar with him, thou shalt be unstable and

entangled. But if thou betake thyself to the ever-living and abiding

Truth, the desertion or death of a friend shall not make thee sad. In

Me ought the love of thy friend to subsist, and for My sake is every

one to be loved, whosoever he be, who appeareth to thee good, and is

very dear to thee in this life. Without Me friendship hath no strength

or endurance, neither is that love true and pure, which I unite not.

Thou oughtest to be so dead to such affections of beloved friends, that

as far as in thee lieth, thou wouldst rather choose to be without any

companionship of men. The nearer a man approacheth to God, the further

he recedeth from all earthly solace. The deeper also he descendeth into

himself, and the viler he appeareth in his own eyes, the higher he

ascendeth towards God.

2. “But he who attributeth anything good to himself, hindereth the

grace of God from coming to him, because the grace of the Holy Ghost

ever seeketh the humble heart. If thou couldst make thyself utterly

nothing, and empty thyself of the love of every creature, then should

it be My part to overflow unto thee with great grace. When thou settest

thine eyes upon creatures, the face of the Creator is withdrawn from

thee. Learn in all things to conquer thyself for thy Creator’s sake,

then shalt thou be able to attain unto divine knowledge. How small

soever anything be, if it be loved and regarded inordinately, it

holdeth us back from the highest good, and corrupteth.”

CHAPTER XLIII

Against vain and worldly knowledge

“My Son, let not the fair and subtle sayings of men move thee. For the

kingdom of God is not in word, but in power.(1) Give ear to My words,

for they kindle the heart and enlighten the mind, they bring

contrition, and they supply manifold consolations. Never read thou the

word that thou mayest appear more learned or wise; but study for the

mortification of thy sins, for this will be far more profitable for

thee than the knowledge of many difficult questions.

2. “When thou hast read and learned many things, thou must always

return to one first principle. I am He that teacheth man knowledge,(2)

and I give unto babes clearer knowledge than can be taught by man. He

to whom I speak will be quickly wise and shall grow much in the spirit.

Woe unto them who inquire into many curious questions from men, and

take little heed concerning the way of My service. The time will come

when Christ will appear, the Master of masters, the Lord of the Angels,

to hear the lessons of all, that is to examine the consciences of each

one. And then will He search Jerusalem with candles,(3) and the hidden

things of darkness(4) shall be made manifest, and the arguings of

tongues shall be silent.

3. “I am He who in an instant lift up the humble spirit, to learn more

reasonings of the Eternal Truth, than if a man had studied ten years in

the schools. I teach without noise of words, without confusion of

opinions, without striving after honour, without clash of arguments. I

am He who teach men to despise earthly things, to loathe things

present, to seek things heavenly, to enjoy things eternal, to flee

honours, to endure offences, to place all hope in Me, to desire nothing

apart from Me, and above all things to love Me ardently.

4. “For there was one, who by loving Me from the bottom of his heart,

learned divine things, and spake things that were wonderful; he

profited more by forsaking all things than by studying subtleties. But

to some I speak common things, to others special; to some I appear

gently in signs and figures, and again to some I reveal mysteries in

much light. The voice of books is one, but it informeth not all alike;

because I inwardly am the Teacher of truth, the Searcher of the heart,

the Discerner of the thoughts, the Mover of actions, distributing to

each man, as I judge meet.”

(1) 1 Corinthians iv. 20. (2) Psalm xciv. 10. (3) Zephaniah i. 12. (4)

1 Corinthians iv. 5.

CHAPTER XLIV

Of not troubling ourselves about outward things

“My Son, in many things it behoveth thee to be ignorant, and to esteem

thyself as one dead upon the earth, and as one to whom the whole world

is crucified. Many things also thou must pass by with deaf ear, and

must rather think upon those things which belong unto thy peace. It is

more profitable to turn away thine eyes from those things that

displease, and to leave each man to his own opinion, than to give

thyself to discourses of strife. If thou stand well with God and hast

His judgment in thy mind, thou wilt verily easily bear to be as one

conquered.”

2. O Lord, to what have we come? Behold a temporal loss is mourned

over; for a trifling gain we labour and hurry; and spiritual loss

passeth away into forgetfulness, and we rarely recover it. That which

profiteth little or nothing is looked after, and that which is

altogether necessary is negligently passed by; because the whole man

slideth away to outward things, and unless he quickly recovereth

himself in outward things he willingly lieth down.

CHAPTER XLV

That we must not believe everyone, and that we are prone to fall in our

words

Lord, be thou my help in trouble, for vain is the help of man.(1) How

often have I failed to find faithfulness, where I thought I possessed

it. How many times I have found it where I least expected. Vain

therefore is hope in men, but the salvation of the just, O God, is in

Thee. Blessed be thou, O Lord my God, in all things which happen unto

us. We are weak and unstable, we are quickly deceived and quite

changed.

2. Who is the man who is able to keep himself so warily and

circumspectly as not sometimes to come into some snare of perplexity?

But he who trusteth in Thee, O Lord, and seeketh Thee with an unfeigned

heart, doth not so easily slip. And if he fall into any tribulation,

howsoever he may be entangled, yet very quickly he shall be delivered

through Thee, or by Thee shall be comforted, because Thou wilt not

forsake him that trusteth in Thee unto the end. A friend who continueth

faithful in all the distresses of his friend is rare to be found. Thou,

O Lord, Thou alone art most faithful in all things, and there is none

other like unto Thee.

3. Oh, how truly wise was that holy soul which said, “My mind is

steadfastly fixed, and it is grounded in Christ.”(2) If thus it were

with me, the fear of man should not so easily tempt me, nor the arrows

of words move me. Who is sufficient to foresee all things, who to guard

beforehand against future ills? If even things which are foreseen

sometimes hurt us, what can things which are not foreseen do, but

grievously injure? But wherefore have I not better provided for myself,

miserable that I am? Why, too, have I given such heed to others? But we

are men, nor are we other than frail men, even though by many we are

reckoned and called angels. Whom shall I trust, O Lord, whom shall I

trust but Thee? Thou art the Truth, and deceivest not, nor canst be

deceived. And on the other hand, Every man is a liar,(3) weak, unstable

and frail, especially in his words, so that one ought scarcely ever to

believe what seemeth to sound right on the face of it.

4. With what wisdom hast thou warned us beforehand to beware of men,

and that a man’s foes are they of his own household,(4) and that we

must not believe if one say unto us Lo here, or Lo there.(5) I have

been taught by my loss, and O that I may prove more careful and not

foolish hereby. “Be cautious,” saith some one: “be cautious, keep unto

thyself what I tell thee.” And whilst I am silent and believe that it

is hid with me, he himself cannot keep silence concerning it, but

straightway betrayeth me and himself, and goeth his way. Protect me, O

Lord, from such mischief-making and reckless men; let me not fall into

their hands, nor ever do such things myself. Put a true and steadfast

word into my mouth, and remove a deceitful tongue far from me. What I

would not suffer, I ought by all means to beware of doing.

5. Oh, how good and peacemaking a thing it is to be silent concerning

others, and not carelessly to believe all reports, nor to hand them on

further; how good also to lay one’s self open to few, to seek ever to

have Thee as the beholder of the heart; not to be carried about with

every wind of words, but to desire that all things inward and outward

be done according to the good pleasure of Thy will! How safe for the

preserving of heavenly grace to fly from human approval, and not to

long after the things which seem to win admiration abroad, but to

follow with all earnestness those things which bring amendment of life

and heavenly fervour! How many have been injured by their virtue being

made known and too hastily praised. How truly profitable hath been

grace preserved in silence in this frail life, which, as we are told,

is all temptation and warfare.

(1) Psalm lx. 11. (2) St. Agatha. (3) Psalm cxvi. 11; Romans iii. 4.

(4) Matthew x. 17, 36. (5) Matthew xxiv. 23.

CHAPTER XLVI

Of having confidence in God when evil words are cast at us

“My Son, stand fast and believe in Me. For what are words but words?

They fly through the air, but they bruise no stone. If thou are guilty,

think how thou wouldst gladly amend thyself; if thou knowest nothing

against thyself, consider that thou wilt gladly bear this for God’s

sake. It is little enough that thou sometimes hast to bear hard words,

for thou art not yet able to bear hard blows. And wherefore do such

trivial matters go to thine heart, except that thou art yet carnal, and

regardest men more than thou oughtest? For because thou fearest to be

despised, thou art unwilling to be reproved for thy faults, and seekest

paltry shelters of excuses.

2. “But look better into thyself, and thou shalt know that the world is

still alive in thee, and the vain love of pleasing men. For when thou

fleest away from being abased and confounded for thy faults, it is

plain that thou art neither truly humble nor truly dead to the world,

and that the world is not crucified to thee. But hearken to My word,

and thou shalt not care for ten thousand words of men. Behold, if all

things could be said against thee which the utmost malice could invent,

what should it hurt thee if thou wert altogether to let it go, and make

no more account of it than of a mote? Could it pluck out a single hair

of thy head?

3. “But he that hath no heart within him, and hath not God before his

eyes, is easily moved by a word of reproach; but he who trusteth in Me,

and seeketh not to abide by his own judgment, shall be free from the

fear of men. For I am the Judge and the Discerner of all secrets; I

know how the thing hath been done; I know both the injurer and the

bearer. From Me went forth that word, by My permission this hath

happened, that the thoughts of many hearts may be revealed.(1) I shall

judge the guilty and the innocent; but beforehand I have willed to try

them both by a secret judgment.

4. “The testimony of men often deceiveth. My judgment is true; it will

stand, and it shall not be overturned. It commonly lieth hid, and only

to few in certain cases is it made known; yet it never erreth, nor can

err, although it seem not right to the eyes of foolish men. To Me,

therefore, must men have recourse in all judgment, and must not lean to

their opinion. For there shall no evil happen to the just,(2)

whatsoever may be sent to him by God. Even though some unjust charge be

brought against him, he will care little; nor, again, will he exult

above measure, if through others he be clearly vindicated. For he

considereth that I am He who try the hearts and reins,(3) who judge not

outwardly and according to human appearance; for often in Mine eyes

that is found blameworthy which in the judgment of men is held worthy

of praise.”

5. O Lord God, O Judge, just, strong, and patient, who knowest the

frailty and sinfulness of men, be Thou my strength and my whole

confidence; for my own conscience sufficeth me not. Thou knowest what I

know not; and therefore ought I under all rebuke to humble myself, and

to bear it meekly. Therefore mercifully forgive me as often as I have

not done this, and grant me the next time the grace of greater

endurance. For better unto me is Thine abundant pity for the attainment

of Thy pardon, than the righteousness which I believe myself to have

for defence against my conscience, which lieth wait against me.

Although I know nothing against myself, yet I am not hereby

justified,(4) because if Thy mercy were removed away, in Thy sight

should no man living be justified.(5)

(1) Luke ii. 35. (2) Proverbs xii. 21. (3) Psalm vii. 9. (4) 1

Corinthians iv. 4. (5) Psalm cxliii. 2.

CHAPTER XLVII

That all troubles are to be endured for the sake of eternal life

“My Son, let not the labours which thou hast undertaken for Me break

thee down, nor let tribulations cast thee down in any wise, but let my

promise strengthen and comfort thee in every event. I am sufficient to

reward thee above all measure and extent. Not long shalt thou labour

here, nor always be weighed down with sorrows. Wait yet a little while,

and thou shalt see a speedy end of thine evils. An hour shall come when

all labour and confusion shall cease. Little and short is all that

passeth away with time.

2. “Do earnestly what thou dost; labour faithfully in My vineyard; I

will be thy reward. Write, read, sing, weep, be silent, pray, endure

adversities manfully; eternal life is worthy of all these conflicts,

yea, and of greater. Peace shall come in one day which is known to the

Lord; which shall be neither day nor night,(1) but light eternal,

infinite clearness, steadfast peace, and undisturbed rest. Thou shalt

not say then, _Who shall deliver me from the body of this death?_(2)

nor cry out, _Woe is me, for my sojourning is prolonged_,(3) because

death will be utterly destroyed, and there shall be salvation which can

never fail, no more anxiety, happy delight, sweet and noble society.

3. “Oh, if thou sawest the unfading crowns of the Saints in heaven, and

with what great glory they now rejoice, who aforetime were reckoned by

this world contemptibly and as it were unworthy of life, truly thou

wouldst immediately humble thyself even to the earth, and wouldst

desire rather to be in subjection to all, than to have authority over

one; nor wouldst thou long for pleasant days of this life, but wouldst

more rejoice to be afflicted for God’s sake, and wouldst esteem it gain

to be counted for nought amongst men.

4. “Oh, if these things were sweet to thy taste, and moved thee to the

bottom of thine heart, how shouldst thou dare even once to complain?

Are not all laborious things to be endured for the sake of eternal

life? It is no small thing, the losing or gaining the Kingdom of God.

Lift up therefore thy face to heaven. Behold, I and all My Saints with

Me, who in this world had a hard conflict, now rejoice, are now

comforted, are now secure, are now at peace, and shall remain with Me

evermore in the Kingdom of My Father.”

(1) Zechariah xiv. 7. (2) Romans vii. 24. (3) Psalm cxx.

CHAPTER XLVIII

Of the day of eternity and of the straitnesses of this life

Oh most blessed mansion of the City which is above! Oh most clear day

of eternity which the night obscureth not, but the Supreme Truth ever

enlighteneth! Day always joyful, always secure and never changing its

state into those which are contrary. Oh would that this day might shine

forth, and that all these temporal things would come to an end. It

shineth indeed upon the Saints, glowing with unending brightness, but

only from afar and through a glass, upon those who are pilgrims on the

earth.

2. The citizens of heaven know how glorious that day is; the exiled

sons of Eve groan, because this is bitter and wearisome. The days of

this life are few and evil, full of sorrows and straits, where man is

defiled with many sins, ensnared with many passions, bound fast with

many fears, wearied with many cares, distracted with many questionings,

entangled with many vanities, compassed about with many errors, worn

away with many labours, weighed down with temptations, enervated by

pleasures, tormented by poverty.

3. Oh when shall there be an end of these evils? When shall I be

delivered from the wretched slavery of my sins? When shall I be

mindful, O Lord, of Thee alone? When shall I rejoice in Thee to the

full? When shall I be in true liberty without any impediment, without

any burden on mind or body? When shall there be solid peace, peace

immovable and secure, peace within and without, peace firm on every

side? Blessed Jesus, when shall I stand to behold Thee? When shall I

gaze upon the glory of Thy kingdom? When shalt Thou be to me all in

all? Oh when shall I be with Thee in Thy Kingdom which Thou hast

prepared from the foundation of the world for them that love Thee? I am

left destitute, an exile in a hostile land, where are daily wars and

grievous misfortunes.

4. Console my exile, mitigate my sorrow, for towards Thee all my desire

longeth. For all is to me a burden, whatsoever this world offereth for

consolation. I yearn to enjoy Thee intimately, but I cannot attain unto

it. I long to cleave to heavenly things, but temporal things and

unmortified passions press me down. In my mind I would be above all

things, but in my flesh I am unwillingly compelled to be beneath them.

So, wretched man that I am, I fight with myself, and am made grievous

even unto myself, while the spirit seeketh to be above and the flesh to

be beneath.

5. Oh how I suffer inwardly, while with the mind I discourse on

heavenly things, and presently a crowd of carnal things rusheth upon me

whilst I pray. My God, be not Thou far from me, nor depart in wrath

from Thy servant. Cast forth Thy lightning and scatter them; send out

Thine arrows,(1) and let all delusions of my enemy be confounded.

Recall my senses unto Thyself, cause me to forget all worldly things;

grant me quickly to cast away and despise the imaginations of sin.

Succour me, O Eternal Truth, that no vanity may move me. Come unto me,

O Heavenly Sweetness, and let all impurity flee from before Thy face.

Pardon me also, and of Thy mercy deal gently with me, whensoever in

prayer I think on anything besides Thee; for truly I confess that I am

wont to be continually distracted. For often and often, where in the

body I stand or sit, there I myself am not; but rather am I there,

whither I am borne by my thoughts. Where my thought is, there am I; and

there commonly is my thought where that which I love is. That readily

occurreth to me, which naturally delighteth, or pleaseth through

custom.

6. Wherefore Thou, who art the Truth, hast plainly said, Where your

treasure is, there will your heart be also.(2) If I love heaven, I

gladly meditate on heavenly things. If I love the world, I rejoice in

the delights of the world, and am made sorry by its adversities. If I

love the flesh, I am continually imagining the things which belong to

the flesh; if I love the spirit, I am delighted by meditating on

spiritual things. For whatsoever things I love, on these I readily

converse and listen, and carry home with me the images of them. But

blessed is that man who for Thy sake, O Lord, is willing to part from

all creatures; who doth violence to his fleshly nature and crucifieth

the lusts of the flesh by the fervour of his spirit, so that with

serene conscience he may offer unto Thee a pure prayer, and be made

worthy to enter into the angelic choirs, having shut out from himself,

both outwardly and inwardly, all worldly things.

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

CHAPTER XLIX

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

to those who strive

“My Son, when thou feelest the desire of eternal happiness to be poured

into thee from above, and longest to depart from the tabernacle of this

body, that thou mayest contemplate My glory without shadow of turning,

enlarge thine heart, and take in this holy inspiration with all thy

desire. Give most hearty thanks to the Supreme Goodness, who dealeth

with thee so graciously, visiteth thee so lovingly, stirreth thee up so

fervently, raiseth thee so powerfully, lest thou sink down through

thine own weight, to earthly things. For not by thine own meditating or

striving dost thou receive this gift, but by the sole gracious

condescension of Supreme Grace and Divine regard; to the end that thou

mayest make progress in virtue and in more humility, and prepare

thyself for future conflicts, and cleave unto Me with all the affection

of thy heart, and strive to serve Me with fervent will.

2. “My Son, often the fire burneth, but the flame ascendeth not without

smoke. So also the desires of some men burn towards heavenly things,

and yet they are not free from the temptation of carnal affection. Thus

therefore they are not acting with an altogether simple desire for

God’s glory when they pray to Him so earnestly. Such, too, is

oftentimes thy desire, when thou hast imagined it to be so earnest. For

that is not pure and perfect which is tainted with thine own

self-seeking.

3. “Seek thou not what is pleasant and advantageous to thyself, but

what is acceptable and honourable unto Me; for if thou judgest rightly,

thou must choose and follow after My appointment rather than thine own

desire; yea, rather than anything that can be desired. I know thy

desire, and I have heard thy many groanings. Already thou longest to be

in the glorious liberty of the children of God; already the eternal

home delighteth thee, and the heavenly country full of joy; but the

hour is not yet come; there remaineth still another season, even a

season of warfare, a season of labour and probation. Thou desirest to

be filled with the Chief Good, but thou canst not attain it

immediately. I AM that Good; wait for Me, until the Kingdom of God

shall come.

4. “Thou must still be tried upon earth, and be exercised in many

things. Consolation shall from time to time be given thee, but abundant

satisfying shall not be granted. Be strong therefore, and be thou brave

both in working and in suffering things which are against thy nature.

Thou must put on the new man, and be changed into another man. Thou

must often do what thou wouldst not; and thou must leave undone what

thou wouldst do. What pleaseth others shall have good success, what

pleaseth thee shall have no prosperity. What others say shall be

listened to; what thou sayest shall receive no heed. Others shall ask

and receive; thou shalt ask and not obtain. Others shall be great in

the report of men, but about thee shall nothing be spoken. To others

this or that shall be entrusted; thou shalt be judged useful for

nought.

5. “For this cause nature shall sometimes be filled with sadness; and

it is a great thing if thou bear it silently. In this and many like

things the faithful servant of the Lord is wont to be tried, how far he

is able to deny himself and bring himself into subjection in all

things. Scarcely is there anything in which thou hast need to mortify

thyself so much as in seeing things which are adverse to thy will;

especially when things are commanded thee to be done which seem to thee

inexpedient or of little use to thee. And because thou darest not

resist a higher power, being under authority, therefore it seemeth hard

for thee to shape thy course according to the nod of another, and to

forego thine own opinion.

6. “But consider, My Son, the fruit of these labours, the swift end,

and the reward exceeding great; and thou shalt find it no pain to bear

them then, but rather the strongest solace of thy patience. For even in

exchange for this trifling desire which thou hast readily forsaken,

thou shalt always have thy will in Heaven. There verily thou shalt find

all that thou wouldst, all that thou canst long for. There thou shalt

have all good within thy power without the fear of losing it. There thy

will, ever at one with Mine, shall desire nothing outward, nothing for

itself. There no man shall withstand thee, none shall complain of thee,

none shall hinder, nothing shall stand in thy path; but all things

desired by thee shall be present together, and shall refresh thy whole

affection, and fill it up even to the brim. There I will glory for the

scorn suffered here, the garment of praise for sorrow, and for the

lowest place a throne in the Kingdom, for ever. There shall appear the

fruit of obedience, the labour of repentance shall rejoice, and humble

subjection shall be crowned gloriously.

7. “Now therefore bow thyself humbly under the hands of all men; nor

let it trouble thee who said this or who ordered that; but take special

heed that whether thy superior, thy inferior, or thy equal, require

anything from thee, or even show a desire for it; take it all in good

part, and study with a good will to fulfil the desire. Let one seek

this, another that; let this man glory in this, and that man in that,

and be praised a thousand thousand times, but rejoice thou only in the

contempt of thyself, and in Mine own good pleasure and glory. This is

what thou art to long for, even that whether by life or by death God

may be ever magnified in thee.”(1)

(1) Philippians i. 20.

CHAPTER L

How a desolate man ought to commit himself into the hands of God

O Lord, Holy Father, be Thou blessed now and evermore; because as Thou

wilt so it is done, and what Thou doest is good. Let Thy servant

rejoice in Thee, not in himself, nor in any other; because Thou alone

art the true joy, Thou art my hope and my crown, Thou art my joy and my

honour, O Lord. What hath Thy servant, which he received not from Thee,

even without merit of his own? Thine are all things which Thou hast

given, and which Thou hast made. I am poor and in misery even from my

youth up,(1) and my soul is sorrowful unto tears, sometimes also it is

disquieted within itself, because of the sufferings which are coming

upon it.

2. I long after the joy of peace; for the peace of Thy children do I

beseech, for in the light of Thy comfort they are fed by Thee. If Thou

give peace, if Thou pour into me holy joy, the soul of Thy servant

shall be full of melody, and devout in Thy praise. But if Thou withdraw

Thyself as too often Thou art wont, he will not be able to run in the

way of Thy commandments, but rather he will smite his breast and will

bow his knees; because it is not with him as yesterday and the day

before, when _Thy candle shined upon his head_,(2) and _he walked under

the shadow of Thy wings_,(3) from the temptations which beset him.

3. O Father, righteous and ever to be praised, the hour cometh when Thy

servant is to be proved. O beloved Father, it is well that in this hour

Thy servant suffer somewhat for Thy sake. O Father, evermore to be

adored, as the hour cometh which Thou foreknewest from everlasting,

when for a little while Thy servant should outwardly bow down, but

always live inwardly with Thee; when for a little while he should be

little regarded, humbled, and fail in the eyes of men; should be wasted

with sufferings and weaknesses, to rise again with Thee in the dawn of

the new light, and be glorified in the heavenly places. O Holy Father,

thou hast ordained it so, and so hast willed it; and that is done which

Thou Thyself hast commanded.

4. For this is Thy favour to Thy friend, that he should suffer and be

troubled in the world for Thy love’s sake, how often soever, and by

whomsoever and whosoever Thou hast suffered it to be done. Without Thy

counsel and providence, and without cause, nothing cometh to pass on

the earth. It is good for me, Lord, that I had been in trouble, that I

may learn Thy statutes,(4) and may cast away all pride of heart and

presumption. It is profitable for me that confusion hath covered my

face, that I may seek to Thee for consolation rather than unto men. By

this also I have learned to dread Thine unsearchable judgment, who

afflictest the just with the wicked, but not without equity and

justice.

5. Thanks be unto Thee, because Thou hast not spared my sins, but hast

beaten me with stripes of love, inflicting pains, and sending troubles

upon me without and within. There is none who can console me, of all

things which are under heaven, but Thou only, O Lord my God, Thou

heavenly Physician of souls, who dost scourge and hast mercy, who

leadest down to hell and bringest up again.(5) Thy discipline over me,

and Thy rod itself shall teach me.

6. Behold, O beloved Father, I am in Thy hands, I bow myself under the

rod of Thy correction. Smite my back and my neck that I may bend my

crookedness to Thy will. Make me a pious and lowly disciple, as Thou

wert wont to be kind, that I may walk according to every nod of Thine.

To Thee I commend myself and all that I have for correction; better is

it to be punished here than hereafter. Thou knowest all things and each

of them; and nothing remaineth hid from Thee in man’s conscience.

Before they are, thou knowest that they will be, and Thou needest not

that any man teach Thee or admonish Thee concerning the things which

are done upon the earth. Thou knowest what is expedient for my profit,

and how greatly trouble serveth unto the scrubbing off the rust of sin.

Do with me according to Thy desired good pleasure, and despise not my

life which is full of sin, known to none so entirely and fully as to

Thee alone.

7. Grant me, O Lord, to know that which ought to be known; to love that

which ought to be loved; to praise that which pleaseth Thee most, to

esteem that which is precious in Thy sight, to blame that which is vile

in Thine eyes. Suffer me not to judge according to the sight of bodily

eyes, nor to give sentence according to the hearing of the ears of

ignorant men; but to discern in true judgment between visible and

spiritual things, and above all things to be ever seeking after the

will of Thy good pleasure.

8. Oftentimes the senses of men are deceived in judging; the lovers of

the world also are deceived in that they love only visible things. What

is a man better because by man he is reckoned very great? The deceiver

deceiveth the deceiver, the vain man the vain, the blind man the blind,

the weak man the weak, when they exalt one another; and in truth they

rather put to shame, while they foolishly praise. For as humble St.

Francis saith, “What each one is in Thine eyes, so much he is, and no

more.”

(1) Psalm lxxxviii. 15. (2) Job xxix. 3. (3) Psalm xvii. 8. (4) Psalm

cxix. 71. (5) Job xiii. 2.

CHAPTER LI

That we must give ourselves to humble works when we are unequal to

those that are lofty

“My Son, thou art not always able to continue in very fervent desire

after virtues, nor to stand fast in the loftier region of

contemplation; but thou must of necessity sometimes descend to lower

things because of thine original corruption, and bear about the burden

of corruptible life, though unwillingly and with weariness. So long as

thou wearest a mortal body, thou shalt feel weariness and heaviness of

heart. Therefore thou oughtest to groan often in the flesh because of

the burden of the flesh, inasmuch as thou canst not give thyself to

spiritual studies and divine contemplation unceasingly.

2. “At such a time it is expedient for thee to flee to humble and

external works, and to renew thyself with good actions; to wait for My

coming and heavenly visitation with sure confidence; to bear thy exile

and drought of mind with patience, until thou be visited by Me again,

and be freed from all anxieties. For I will cause thee to forget thy

labours, and altogether to enjoy eternal peace. I will spread open

before thee the pleasant pastures of the Scriptures, that with enlarged

heart thou mayest begin to run in the way of My commandments. And thou

shalt say, ‘The sufferings of this present time are not worthy to be

compared with the glory which shall be revealed in us.’”(1)

(1) Romans viii. 18.

CHAPTER LII

That a man ought not to reckon himself worthy of consolation, but more

worthy of chastisement

O Lord, I am not worthy of Thy consolation, nor of any spiritual

visitation; and therefore Thou dealest justly with me, when Thou

leavest me poor and desolate. For if I were able to pour forth tears

like the sea, still should I not be worthy of Thy consolation.

Therefore am I nothing worthy save to be scourged and punished, because

I have grievously and many a time offended Thee, and in many things

have greatly sinned. Therefore, true account being taken, I am not

worthy even of the least of Thy consolations. But Thou, gracious and

merciful God, who willest not that Thy works should perish, to show

forth the riches of Thy mercy upon the vessels of mercy,(1) vouchsafest

even beyond all his own deserving, to comfort Thy servant above the

measure of mankind. For Thy consolations are not like unto the

discoursings of men.

2. What have I done, O Lord, that Thou shouldst bestow any heavenly

comfort upon me? I remember not that I have done any good, but have

been ever prone to sin and slow to amendment. It is true and I cannot

deny it. If I should say otherwise, Thou wouldst rise up against me,

and there would be none to defend me. What have I deserved for my sins

but hell and everlasting fire? In very truth I confess that I am worthy

of all scorn and contempt, nor is it fit that I should be remembered

among Thy faithful servants. And although I be unwilling to hear this,

nevertheless I will for the Truth’s sake, accuse myself of my sins,

that the more readily I may prevail to be accounted worthy of Thy

mercy.

3. What shall I say, guilty that I am and filled with confusion? I have

no mouth to utter, unless it be this word alone, “I have sinned, Lord,

I have sinned; have mercy upon me, forgive me.” Let me alone, that I

may take comfort a little before I go whence I shall not return even to

the land of darkness and the shadow of death.(2) What dost Thou so much

require of a guilty and miserable sinner, as that he be contrite, and

humble himself for his sins? In true contrition and humiliation of

heart is begotten the hope of pardon, the troubled conscience is

reconciled, lost grace is recovered, a man is preserved from the wrath

to come, and God and the penitent soul hasten to meet each other with a

holy kiss.(3)

4. The humble contrition of sinners is an acceptable sacrifice unto

Thee, O Lord, sending forth a smell sweeter far in Thy sight than the

incense. This also is that pleasant ointment which Thou wouldst have

poured upon Thy sacred feet, for a broken and contrite heart Thou hast

never despised.(4) There is the place of refuge from the wrathful

countenance of the enemy. There is amended and washed away whatsoever

evil hath elsewhere been contracted.

(1) Romans ix. 23. (2) Job x. 20, 21. (3) Luke xv. 20. (4) Psalm li.

17.

CHAPTER LIII

That the Grace of God doth not join itself to those who mind earthly

things

“My Son, precious is My grace, it suffereth not itself to be joined

with outward things, nor with earthly consolations. Therefore thou

oughtest to cast away all things which hinder grace, if thou longest to

receive the inpouring thereof. Seek a secret place for thyself, love to

dwell alone with thyself, desire the conversation of no one; but rather

pour out thy devout prayer to God, that thou mayest possess a contrite

mind and a pure conscience. Count the whole world as nought; seek to be

alone with God before all outward things. For thou canst not be alone

with Me, and at the same time be delighted with transitory things. Thou

oughtest to be separated from thy acquaintances and dear friends, and

keep thy mind free from all worldly comfort. So the blessed Apostle

Peter beseecheth, that Christ’s faithful ones bear themselves in this

world as strangers and pilgrims.(1)

2. “Oh how great a confidence shall there be to the dying man whom no

affection to anything detaineth in the world? But to have a heart so

separated from all things, a sickly soul doth not yet comprehend, nor

doth the carnal man know the liberty of the spiritual man. But if

indeed he desire to be spiritually minded, he must renounce both those

who are far off, and those who are near, and to beware of no man more

than himself. If thou perfectly conquer thyself, very easily shalt thou

subdue all things besides. Perfect victory is the triumph over oneself.

For whoso keepeth himself in subjection, in such manner that the

sensual affections obey the reason, and the reason in all things

obeyeth Me, he truly is conqueror of himself, and lord of the world.

3. “If thou desire to climb to this height, thou oughtest to start

bravely, and to lay the axe to the root, to the end that thou mayest

pull up and destroy the hidden inordinate inclination towards thyself,

and towards all selfish and earthly good. From this sin, that a man

loveth himself too inordinately, almost everything hangeth which

needeth to be utterly overcome: when that evil is conquered and put

under foot, there shall be great peace and tranquillity continually.

But because few strive earnestly to die perfectly to themselves, and do

not heartily go forth from themselves, therefore do they remain

entangled in themselves, and cannot be raised in spirit above

themselves. But he who desireth to walk at liberty with Me, must of

necessity mortify all his evil and inordinate affections, and must

cling to no creature with selfish love.”

(1) 1 Peter ii. 11.

CHAPTER LIV

Of the diverse motions of Nature and of Grace

“My Son, pay diligent heed to the motions of Nature and of Grace,

because they move in a very contrary and subtle manner, and are hardly

distinguished save by a spiritual and inwardly enlightened man. All men

indeed seek good, and make pretence of something good in all that they

say or do; and thus under the appearance of good many are deceived.

2. “Nature is deceitful and draweth away, ensnareth, and deceiveth

many, and always hath self for her end; but Grace walketh in simplicity

and turneth away from every appearance of evil, maketh no false

pretences, and doeth all entirely for the sake of God, in whom also she

finally resteth.

3. “Nature is very unwilling to die, and to be pressed down, and to be

overcome, and to be in subjection, and to bear the yoke readily; but

Grace studieth self-mortification, resisteth sensuality, seeketh to be

subdued, longeth to be conquered, and willeth not to use her own

liberty. She loveth to be held by discipline, and not to have authority

over any, but always to live, to remain, to have her being under God,

and for God’s sake is ready to be humbly subject to every ordinance of

man.

4. “Nature laboureth for her own advantage, and considereth what profit

she may gain from another; but Grace considereth more, not what may be

useful and convenient to self, but what may be profitable to the many.

5. “Nature willingly receiveth honour and reverence; but Grace

faithfully ascribeth all honour and glory to God.

6. “Nature feareth confusion and contempt, but Grace rejoiceth to

suffer shame for the name of Jesus.

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

but gladly embraceth labour.

8. “Nature seeketh to possess things curious and attractive, and

abhorreth those which are rough and cheap; Grace is delighted with

things simple and humble, despiseth not those which are rough, nor

refuseth to be clothed with old garments.

9. “Nature hath regard to things temporal, rejoiceth in earthly lucre,

is made sad by loss, vexed by any little injurious word; but Grace

reacheth after things eternal, cleaveth not to those which are

temporal, is not perturbed by losses, nor embittered by any hard words,

because she hath placed her treasure and joy in heaven where nought

perisheth.

10. “Nature is covetous, and receiveth more willingly than she giveth,

loveth things that are personal and private to herself; while Grace is

kind and generous, avoideth selfishness, is contented with a little,

believeth that it is more blessed to give than to receive.

11. “Nature inclineth thee to created things, to thine own flesh, to

vanities and dissipation; but Grace draweth to God and to virtues,

renounceth creatures, fleeth from the world, hateth the desires of the

flesh, restraineth vagaries, blusheth to be seen in public.

12. “Nature is glad to receive some outward solace in which the senses

may have delight; but Grace seeketh to be comforted in God alone, and

to have delight in the chief good above all visible things.

13. “Nature doeth everything for her own gain and profit, can do

nothing as a free favour, but hopeth to attain something as good or

better, or some praise or favour for her benefits; and she loveth that

her own deeds and gifts should be highly valued; but Grace seeketh

nothing temporal, nor requireth any other gift of reward than God

alone; neither longeth she for more of temporal necessities than such

as may suffice for the attaining of eternal life.

14. “Nature rejoiceth in many friends and kinsfolk, she boasteth of

noble place and noble birth, she smileth on the powerful, flattereth

the rich, applaudeth those who are like herself; but Grace loveth even

her enemies, and is not lifted up by the multitude of friends, setteth

no store upon high place or high birth, unless there be greater virtue

therewith; favoureth the poor man more than the rich, hath more

sympathy with the innocent than with the powerful; rejoiceth with the

truthful, not with the liar; always exhorteth the good to strive after

better gifts of grace, and to become by holiness like unto the Son of

God.

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

beareth want with constancy.

16. “Nature looketh upon all things in reference to herself; striveth

and argueth for self; but Grace bringeth back all things to God from

whom they came at the beginning; ascribeth no good to herself nor

arrogantly presumeth; is not contentious, nor preferreth her own

opinion to others, but in every sense and understanding submitteth

herself to the Eternal wisdom and the Divine judgment.

17. “Nature is eager to know secrets and to hear new things; she loveth

to appear abroad, and to make experience of many things through the

senses; she desireth to be acknowledged and to do those things which

win praise and admiration; but Grace careth not to gather up new or

curious things, because all this springeth from the old corruption,

whereas there is nothing new or lasting upon earth. So she teacheth to

restrain the senses, to shun vain complacency and ostentation, to hide

humbly those things which merit praise and real admiration, and from

everything and in all knowledge to seek after useful fruit, and the

praise and honour of God. She desireth not to receive praise for

herself or her own, but longeth that God be blessed in all His gifts,

who out of unmingled love bestoweth all things.”

18. This Grace is a supernatural light, and a certain special gift of

God, and the proper mark of the elect, and the pledge of eternal

salvation; it exalteth a man from earthly things to love those that are

heavenly; and it maketh the carnal man spiritual. So far therefore as

Nature is utterly pressed down and overcome, so far is greater Grace

bestowed and the inner man is daily created anew by fresh visitations,

after the image of God.

CHAPTER LV

Of the corruption of Nature and the efficacy of Divine Grace

O Lord my God, who hast created me after thine own image and

similitude, grant me this grace, which Thou hast shown to be so great

and so necessary for salvation, that I may conquer my wicked nature,

which draweth me to sin and to perdition. For I feel in my flesh the

law of sin, contradicting the law of my mind, and bringing me into

captivity to the obedience of sensuality in many things; nor can I

resist its passions, unless Thy most holy grace assist me, fervently

poured into my heart.

2. There is need of Thy grace, yea, and of a great measure thereof,

that my nature may be conquered, which hath alway been prone to evil

from my youth. For being fallen through the first man Adam, and

corrupted through sin, the punishment of this stain descended upon all

men; so that Nature itself, which was framed good and right by Thee, is

now used to express the vice and infirmity of corrupted Nature; because

its motion left unto itself draweth men away to evil and to lower

things. For the little power which remaineth is as it were one spark

lying hid in the ashes. This is Natural reason itself, encompassed with

thick clouds, having yet a discernment of good and evil, a distinction

of the true and the false, though it be powerless to fulfil all that it

approveth, and possess not yet the full light of truth, nor

healthfulness of its affections.

3. Hence it is, O my God, that I delight in Thy law after the inward

man,(1) knowing that Thy commandment is holy and just and good;

reproving also all evil, and the sin that is to be avoided: yet with

the flesh I serve the law of sin, whilst I obey sensuality rather than

reason. Hence it is that to will to do good is present with me, but how

to perform it I find not.(2) Hence I ofttimes purpose many good things;

but because grace is lacking to help mine infirmities, I fall back

before a little resistance and fail. Hence it cometh to pass that I

recognize the way of perfectness, and see very clearly what things I

ought to do; but pressed down by the weight of my own corruption, I

rise not to the things which are more perfect.

4. Oh how entirely necessary is Thy grace to me, O Lord, for a good

beginning, for progress, and for bringing to perfection. For without it

I can do nothing, but I can do all things through Thy grace which

strengtheneth me.(3) O truly heavenly grace, without which our own

merits are nought, and no gifts of Nature at all are to be esteemed.

Arts, riches, beauty, strength, wit, eloquence, they all avail nothing

before Thee, O Lord, without Thy grace. For the gifts of Nature belong

to good and evil alike; but the proper gift of the elect is grace—that

is, love—and they who bear the mark thereof are held worthy of

everlasting life. So mighty is this grace, that without it neither the

gift of prophecy nor the working of miracles, nor any speculation,

howsoever lofty, is of any value at all. But neither faith, nor hope,

nor any other virtue is accepted with Thee without love and grace.

5. O most blessed grace that makest the poor in spirit rich in virtues,

and renderest him who is rich in many things humble in spirit, come

Thou, descend upon me, fill me early with Thy consolation, lest my soul

fail through weariness and drought of mind. I beseech thee, O Lord,

that I may find grace in Thy sight, for Thy grace is sufficient for

me,(4) when I obtain not those things which Nature longeth for. If I be

tempted and vexed with many tribulations, I will fear no evil, while

Thy grace remaineth with me. This alone is my strength, this bringeth

me counsel and help. It is more powerful than all enemies, and wiser

than all the wise men in the world.

6. It is the mistress of truth, the teacher of discipline, the light of

the heart, the solace of anxiety, the banisher of sorrow, the deliverer

from fear, the nurse of devotion, the drawer forth of tears. What am I

without it, save a dry tree, a useless branch, worthy to be cast away!

“Let Thy grace, therefore, O Lord, always prevent and follow me, and

make me continually given to all good works, through Jesus Christ, Thy

Son. Amen.”

(1) Romans vii. 12, 22. 25. (2) Romans vii. 18. (3) Philippians iv. 13.

(4) 2 Corinthians xii. 9.

CHAPTER LVI

That we ought to deny ourselves, and to imitate Christ by means of the

Cross

My Son, so far as thou art able to go out of thyself so far shalt thou

be able to enter into Me. As to desire no outward thing worketh

internal peace, so the forsaking of self inwardly joineth unto God. I

will that thou learn perfect self-denial, living in My will without

contradiction or complaint. Follow Me: I am the way, the truth, and the

life.(1) Without the way thou canst not go, without the truth thou

canst not know, without the life thou canst not live. I am the Way

which thou oughtest to follow; the Truth which thou oughtest to

believe; the Life which thou oughtest to hope for. I am the Way

unchangeable; the Truth infallible; the Life everlasting. I am the Way

altogether straight, the Truth supreme, the true Life, the blessed

Life, the uncreated Life. If thou remain in My way thou shalt know the

Truth, and the truth shall make thee free,(2) and thou shalt lay hold

on eternal life.

2. “If thou wilt enter into life, keep the commandments.(3) If thou

wilt know the truth, believe in Me. If thou wilt be perfect, sell all

that thou hast. If thou wilt be My disciple, deny thyself. If thou

wouldst possess the blessed life, despise the life which now is. If

thou wilt be exalted in heaven, humble thyself in the world. If thou

wilt reign with Me, bear the cross with Me; for only the servants of

the cross find the way of blessedness and of true light.”

3. O Lord Jesu, forasmuch as Thy life was straitened and despised by

the world, grant unto me to imitate Thee in despising the world, for

the servant is not greater than his lord, nor the disciple above his

master.(4) Let Thy servant be exercised in Thy life, because there is

my salvation and true holiness. Whatsoever I read or hear besides it,

it refresheth me not, nor giveth me delight.

4. “My son, because thou knowest these things and hast read them all,

blessed shalt thou be if thou doest them. He who hath My commandments

and keepeth them, he it is that loveth Me, and I will love him, and

will manifest Myself to him,(5) and I will make him to sit down with Me

in My Father’s Kingdom.”

5. O Lord Jesu, as Thou hast said and promised, even so let it be unto

me, and grant me to prove worthy. I have received the cross at Thy

hand; I have carried it, and will carry it even unto death, as Thou

hast laid it upon me. Truly the life of a truly devoted servant is a

cross, but it leadeth to paradise. I have begun; I may not return back

nor leave it.

6. Come, my brothers, let us together go forward. Jesus shall be with

us. For Jesus’ sake have we taken up this cross, for Jesus’ sake let us

persevere in the cross. He will be our helper, who was our Captain and

Forerunner. Behold our King entereth in before us, and He will fight

for us. Let us follow bravely, let no man fear terrors; let us be

prepared to die bravely in battle, and let us not so stain our

honour,(6) as to fly from the cross.

(1) John xiv. 6. (2) John viii. 32. (3) Matthew xix. 17, 21. (4)

Matthew x. 24. (5) John xiv. 21. (6) 1 Mac. ix. 10.

CHAPTER LVII

That a man must not be too much cast down when he falleth into some

faults

“My Son, patience and humility in adversities are more pleasing to Me

than much comfort and devotion in prosperity. Why doth a little thing

spoken against thee make thee sad? If it had been more, thou still

oughtest not to be moved. But now suffer it to go by; it is not the

first, it is not new, and it will not be the last, if thou live long.

Thou art brave enough, so long as no adversity meeteth thee. Thou

givest good counsel also, and knowest how to strengthen others with thy

words; but when tribulation suddenly knocketh at thine own door, thy

counsel and strength fail. Consider thy great frailty, which thou dost

so often experience in trifling matters nevertheless, for thy soul’s

health these things are done when they and such like happen unto thee.

2. “Put them away from thy heart as well as thou canst, and if

tribulation hath touched thee, yet let it not cast thee down nor

entangle thee long. At the least, bear patiently, if thou canst not

joyfully. And although thou be very unwilling to hear it, and feel

indignation, yet check thyself, and suffer no unadvised word to come

forth from thy lips, whereby the little ones may be offended. Soon the

storm which hath been raised shall be stilled, and inward grief shall

be sweetened by returning grace. I yet live, saith the Lord, ready to

help thee, and to give thee more than wonted consolation if thou put

thy trust in Me, and call devoutly upon Me.

3. “Be thou more calm of spirit, and gird thyself for greater

endurance. All is not frustrated, though thou find thyself very often

afflicted or grievously tempted. Thou art man, not God; thou art flesh,

not an angel. How shouldst thou be able to remain alway in the same

state of virtue, when an angel in heaven fell, and the first man in

paradise? I am He who lifteth up the mourners to deliverance, and those

who know their own infirmity I raise up to my own nature.”

4. O Lord, blessed be Thy word, sweeter to my mouth than honey and the

honeycomb. What should I do in my so great tribulations and anxieties,

unless Thou didst comfort me with Thy holy words? If only I may attain

unto the haven of salvation, what matter is it what things or how many

I suffer? Give me a good end, give me a happy passage out of this

world. Remember me, O my God, and lead me by the right way unto Thy

Kingdom. Amen.

CHAPTER LVIII

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

inquired into

“My Son, beware thou dispute not of high matters and of the hidden

judgments of God; why this man is thus left, and that man is taken into

so great favour; why also this man is so greatly afflicted, and that so

highly exalted. These things pass all man’s power of judging, neither

may any reasoning or disputation have power to search out the divine

judgments. When therefore the enemy suggesteth these things to thee, or

when any curious people ask such questions, answer with that word of

the Prophet, _Just art Thou, O Lord, and true is Thy judgment_,(1) and

with this, _The judgments of the Lord are true, and righteous

altogether_.(2) My judgments are to be feared, not to be disputed on,

because they are incomprehensible to human understanding.

2. “And be not given to inquire or dispute about the merits of the

Saints, which is holier than another, or which is the greater in the

Kingdom of Heaven. Such questions often beget useless strifes and

contentions: they also nourish pride and vain glory, whence envyings

and dissensions arise, while one man arrogantly endeavoureth to exalt

one Saint and another another. But to wish to know and search out such

things bringeth no fruit, but it rather displeaseth the Saints; for I

am not _the God of confusion but of peace;_(3) which peace consisteth

more in true humility than in self-exaltation.

3. “Some are drawn by zeal of love to greater affection to these Saints

or those; but this is human affection rather than divine. I am He Who

made all the Saints: I gave them grace, I brought them glory; I know

the merits of every one; _I prevented them with the blessings of My

goodness_.(4) I foreknew my beloved ones from everlasting, _I chose

them out of the world;_(5) they did not choose Me. I called them by My

grace, drew them by My mercy, led them on through sundry temptations. I

poured mighty consolations upon them, I gave them perseverance, I

crowned their patience.

4. “I acknowledge the first and the last; I embrace all with

inestimable love. I am to be praised in all My Saints; I am to be

blessed above all things, and to be honoured in every one whom I have

so gloriously exalted and predestined, without any preceding merits of

their own. He therefore that shall despise one of the least of these My

people, honoureth not the great; because I made both small and

great.(6) And he who speaketh against any of My Saints speaketh against

Me, and against all others in the Kingdom of Heaven.”

They are all one through the bond of charity; they think the same

thing, will the same thing, and all are united in love one to another.

5. “But yet (which is far better) they love Me above themselves and

their own merits. For being caught up above themselves, and drawn

beyond self-love, they go all straightforward to the love of Me, and

they rest in Me in perfect enjoyment. There is nothing which can turn

them away or press them down; for being full of Eternal Truth, they

burn with the fire of inextinguishable charity. Therefore let all

carnal and natural men hold their peace concerning the state of the

Saints, for they know nothing save to love their own personal

enjoyment. They take away and add according to their own inclination,

not as it pleaseth the Eternal Truth.

6. “In many men this is ignorance, chiefly is it so in those who, being

little enlightened, rarely learn to love any one with perfect spiritual

love. They are still much drawn by natural affection and human

friendship to these or to those: and as they reckon of themselves in

lower matters, so also do they frame imaginations of things heavenly.

But there is an immeasurable difference between those things which they

imperfectly imagine, and these things which enlightened men behold

through supernatural revelation.

7. “Take heed, therefore, My son, that thou treat not curiously those

things which surpass thy knowledge, but rather make this thy business

and give attention to it, namely, that thou seek to be found, even

though it be the least, in the Kingdom of God. And even if any one

should know who were holier than others, or who were held greatest in

the Kingdom of Heaven; what should that knowledge profit him, unless

through this knowledge he should humble himself before Me, and should

rise up to give greater praise unto My name? He who considereth how

great are his own sins, how small his virtues, and how far he is

removed from the perfection of the Saints, doeth far more acceptably in

the sight of God, than he who disputeth about their greatness or

littleness.

8. “They are altogether well content, if men would learn to be content,

and to refrain from vain babbling. They glory not of their own merits,

seeing they ascribe no good unto themselves, but all unto Me, seeing

that I of my infinite charity have given them all things. They are

filled with so great love of the Divinity, and with such overflowing

joy, that no glory is lacking to them, neither can any felicity be

lacking. All the Saints, the higher they are exalted in glory, the

humbler are they in themselves, and the nearer and dearer are they unto

Me. And so thou hast it written that they cast their crowns before God

and fell on their faces before the Lamb, and worshipped Him that liveth

for ever and ever.(7)

9. “Many ask who is greatest in the Kingdom of Heaven, who know not

whether they shall be worthy to be counted among the least. It is a

great thing to be even the least in Heaven, where all are great,

because all shall be called, and shall be, the sons of God. _A little

one shall become a thousand, but the sinner being an hundred years old

shall be accursed_. For when the disciples asked _who should be the

greatest in the Kingdom of Heaven_, they received no other answer than

this, _Except ye be converted and become as little children, ye shall

not enter into the Kingdom of Heaven. But whosoever shall humble

himself as this little child, the same shall be greatest in the Kingdom

of Heaven_.”(8)

10. Woe unto them who disdain to humble themselves willingly with the

little children; for the low gate of the kingdom of Heaven will not

suffer them to enter in. Woe also to them who are rich, who have their

consolation here;(9) because whilst the poor enter into the kingdom of

God, they shall stand lamenting without. Rejoice ye humble, and exult

ye poor, for yours is the kingdom of God if only ye walk in the truth.

(1) Psalm cxix. 137. (2) Psalm xix. 9. (3) 1 Corinthians xiv. 33. (4)

Psalm xxi. 3. (5) John xv. 19. (6) Wisd. vi. 8. (7) Revelation iv. 10;

v. 14. (8) Matthew xviii. 3. (9) Luke vi. 24.

CHAPTER LIX

That all hope and trust is to be fixed in God alone

O Lord, what is my trust which I have in this life, or what is my

greatest comfort of all the things which are seen under Heaven? Is it

not Thou, O Lord my God, whose mercies are without number? Where hath

it been well with me without Thee? Or when could it be evil whilst Thou

wert near? I had rather be poor for Thy sake, than rich without Thee. I

choose rather to be a pilgrim upon the earth with Thee than without

Thee to possess heaven. Where Thou art, there is heaven; and where Thou

are not, behold there death and hell. Thou art all my desire, and

therefore must I groan and cry and earnestly pray after Thee. In short

I can confide fully in none to give me ready help in necessities, save

in Thee alone, O my God. Thou art my hope, Thou art my trust, Thou art

my Comforter, and most faithful in all things.

2. _All men seek their own;_(1) Thou settest forward only my salvation

and my profit, and turnest all things unto my good. Even though Thou

dost expose me to divers temptations and adversities, Thou ordainest

all this unto my advantage, for Thou are wont to prove Thy beloved ones

in a thousand ways. In which proving Thou oughtest no less to be loved

and praised, than if Thou wert filling me full of heavenly

consolations.

3. In Thee, therefore, O Lord God, I put all my hope and my refuge, on

Thee I lay all my tribulation and anguish; because I find all to be

weak and unstable whatsoever I behold out of Thee. For many friends

shall not profit, nor strong helpers be able to succour, nor prudent

counsellors to give a useful answer, nor the books of the learned to

console, nor any precious substance to deliver, nor any secret and

beautiful place to give shelter, if Thou Thyself do not assist, help,

strengthen, comfort, instruct, keep in safety.

4. For all things which seem to belong to the attainment of peace and

felicity are nothing when Thou art absent, and bring no felicity at all

in reality. Therefore art Thou the end of all good, and the fulness of

Life, and the soul of eloquence; and to hope in Thee above all things

is the strongest solace of Thy servants. _Mine eyes look unto Thee_,(2)

in Thee is my trust, O my God, Father of mercies.

5. Bless and sanctify my soul with heavenly blessing that it may become

Thy holy habitation, and the seat of Thy eternal glory; and let nothing

be found in the Temple of Thy divinity which may offend the eyes of Thy

majesty. According to the greatness of Thy goodness and the multitude

of Thy mercies look upon me, and hear the prayer of Thy poor servant,

far exiled from Thee in the land of the shadow of death. Protect and

preserve the soul of Thy least servant amid so many dangers of

corruptible life, and by Thy grace accompanying me, direct it by the

way of peace unto its home of perpetual light. Amen.

(1) Philippians ii. 21 (2) Psalm cxli. 8.

OF THE SACRAMENT OF THE ALTAR

A devout exhortation to the Holy Communion

The Voice of Christ

Come unto Me, all ye that labour and are heavy laden, and I will

refresh you,(1) saith the Lord. The bread that I will give is My flesh

which I give for the life of the world.(2) Take, eat: this is My Body,

which is given for you; this do in remembrance of Me.(3) He that eateth

My flesh and drinketh My blood dwelleth in Me and I in him. The words

that I speak unto you, they are spirit, and they are life.(4)

(1) Matthew xi. 28 (2) John vi. 51. (3) Matthew xxvi. 26; Luke xxii.

19. (4) John vi. 51, 63.

CHAPTER I

With how great reverence Christ must be received

The Voice of the Disciple

These are Thy words, O Christ, Eternal Truth; though not uttered at one

time nor written together in one place of Scripture. Because therefore

they are Thy words and true, I must gratefully and faithfully receive

them all. They are Thine, and Thou hast uttered them; and they are mine

also, because Thou didst speak them for my salvation. Gladly I receive

them from Thy mouth, that they may be more deeply implanted in my

heart. Words of such great grace arouse me, for they are full of

sweetness and love; but my own sins terrify me, and my impure

conscience driveth me away from receiving so great mysteries. The

sweetness of Thy words encourageth me, but the multitude of my faults

presseth me down.

2. Thou commandest that I draw near to Thee with firm confidence, if I

would have part with Thee, and that I receive the food of immortality,

if I desire to obtain eternal life and glory. Come unto Me, sayest

Thou, all that labour and are heavy laden, and I will refresh you. Oh,

sweet and lovely word in the ear of the sinner, that Thou, O Lord my

God, dost invite the poor and needy to the Communion of Thy most holy

body and blood. But who am I, O Lord, that I should presume to approach

unto Thee? Behold the heaven of heavens cannot contain Thee, and yet

Thou sayest, Come ye all unto Me.

3. What meaneth this most gracious condescension, this most lovely

invitation? How shall I dare to come, who know no good thing of myself,

whence I might be able to presume? How shall I bring Thee within my

house, seeing that I so often have sinned in Thy most loving sight?

Angels and Archangels stand in awe of Thee, the Saints and just men

fear Thee, and Thou sayest, Come unto Me! Except Thou, Lord, hadst said

it, who should believe it true? And except Thou hadst commanded, who

should attempt to draw near?

4. Behold, Noah, that just man, laboured for a hundred years in

building the ark, that he might be saved with the few; and I, how shall

I be able in one hour to prepare myself to receive the Builder of the

world with reverence? Moses, Thy servant, Thy great and especial

friend, made an ark of incorruptible wood, which also he covered with

purest gold, that he might lay up in it the tables of the law, and I, a

corruptible creature, shall I dare thus easily to receive Thee, the

Maker of the Law and the Giver of life? Solomon, the wisest of the

kings of Israel, was seven years building his magnificent temple to the

praise of Thy Name, and for eight days celebrated the feast of its

dedication, offered a thousand peace offerings, and solemnly brought up

the Ark of the Covenant to the place prepared for it, with the sound of

trumpets and great joy, and I, unhappy and poorest of mankind, how

shall I bring Thee into my house, who scarce know how to spend half an

hour in devotion? And oh that it were even one half hour worthily

spent!

5. O my God, how earnestly these holy men strove to please Thee! And

alas! how little and trifling is that which I do! how short a time do I

spend, when I am disposing myself to Communion. Rarely altogether

collected, most rarely cleansed from all distraction. And surely in the

saving presence of Thy Godhead no unmeet thought ought to intrude, nor

should any creature take possession of me, because it is not an Angel

but the Lord of the Angels, that I am about to receive as my Guest.

6. Yet there is a vast difference between the Ark of the Covenant with

its relics, and Thy most pure Body with its ineffable virtues, between

those sacrifices of the law, which were figures of things to come, and

the true sacrifice of Thy Body, the completion of all the ancient

sacrifices.

7. Wherefore then do I not yearn more ardently after Thy adorable

presence? Why do I not prepare myself with greater solicitude to

receive Thy holy things, when those holy Patriarchs and Prophets of

old, kings also and princes, with the whole people, manifested so great

affection of devotion towards Thy Divine Service?

8. The most devout king David danced with all his might before the Ark

of God, calling to mind the benefits granted to his forefathers in days

past; he fashioned musical instruments of various sorts, put forth

Psalms, and appointed them to be sung with joy, played also himself

ofttimes on the harp, being inspired with the grace of the Holy Ghost;

he taught the people of Israel to praise God with the whole heart, and

with unity of voice to bless and praise Him every day. If so great

devotion was then exercised, and celebration of divine praise was

carried on before the Ark of the Testimony, how great reverence and

devotion ought now to be shown by me and all Christian people at the

ministering of the Sacrament, at receiving the most precious Body and

Blood of Christ.

9. Many run to diverse places to visit the memorials of departed

Saints, and rejoice to hear of their deeds and to look upon the

beautiful buildings of their shrines. And behold, Thou art present here

with me, O my God, Saint of Saints, Creator of men and Lord of the

Angels. Often in looking at those memorials men are moved by curiosity

and novelty, and very little fruit of amendment is borne away,

especially when there is so much careless trifling and so little true

contrition. But here in the Sacrament of the Altar, Thou art present

altogether, My God, the Man Christ Jesus; where also abundant fruit of

eternal life is given to every one soever that receiveth Thee worthily

and devoutly. But to this no levity draweth, no curiosity, nor

sensuality, only steadfast faith, devout hope, and sincere charity.

10. O God, invisible Creator of the world, how wondrously dost Thou

work with us, how sweetly and graciously Thou dealest with Thine elect,

to whom Thou offerest Thyself to be received in this Sacrament! For

this surpasseth all understanding, this specially draweth the hearts of

the devout and enkindleth their affections. For even thy true faithful

ones themselves, who order their whole life to amendment, oftentimes

gain from this most excellent Sacrament great grace of devotion and

love of virtue.

11. Oh admirable and hidden grace of the Sacrament, which only Christ’s

faithful ones know, but the faithless and those who serve sin cannot

experience! In this Sacrament is conferred spiritual grace, and lost

virtue is regained in the soul, and the beauty which was disfigured by

sin returneth again. So great sometimes is this grace that out of the

fulness of devotion given, not only the mind but also the weak body

feeleth that more strength is supplied unto it.

12. But greatly must we mourn and lament over our lukewarmness and

negligence, that we are not drawn by greater affection to become

partakers of Christ, in whom all the hope and the merit of those that

are to be saved consist. For He Himself is our sanctification and

redemption.(1) He is the consolation of pilgrims and the eternal

fruition of the Saints. Therefore it is grievously to be lamented that

many so little consider this health-giving mystery, which maketh heaven

glad and preserveth the whole world. Alas for the blindness and

hardness of man’s heart, that he considereth not more this unspeakable

gift, and even slippeth down through the daily use, into carelessness.

13. For if this most holy Sacrament were celebrated in one place only,

and were consecrated only by one priest in the whole world, with what

great desire thinkest thou, would men be affected towards that place

and towards such a priest of God, that they might behold the divine

mysteries celebrated? But now are many men made priests and in many

places the Sacrament is celebrated, that the grace and love of God

towards men might the more appear, the more widely the Holy Communion

is spread abroad over all the world. Thanks be unto Thee, O good Jesus,

Eternal Shepherd, who hast vouchsafed to refresh us, poor and exiled

ones, with Thy precious Body and Blood, and to invite us to partake

these holy mysteries by the invitation from Thine own mouth, saying,

Come unto Me, ye who labour and are heavy laden, and I will refresh

you.

(1) 1 Corinthians i. 30.

CHAPTER II

That the greatness and charity of God is shown to men in the Sacrament

The Voice of the Disciple

Trusting in Thy goodness and great mercy, O Lord, I draw near, the sick

to the Healer, the hungering and thirsting to the Fountain of life, the

poverty-stricken to the King of heaven, the servant to the Lord, the

creature to the Creator, the desolate to my own gentle Comforter. But

whence is this unto me, that Thou comest unto me? Who am I that Thou

shouldest offer me Thyself? How doth a sinner dare to appear before

Thee? And how dost thou vouchsafe to come to the sinner? Thou knowest

Thy servant, and Thou knowest that he hath in him no good thing for

which Thou shouldest grant him this grace. I confess therefore mine own

vileness, I acknowledge Thy goodness, I praise Thy tenderness, and I

give Thee thanks for Thine exceeding great love. For Thou doest this

for Thine own sake, not for my merits, that Thy goodness may be more

manifest unto me, Thy charity more abundantly poured out upon me, and

Thy humility more perfectly commended unto me. Therefore because this

pleaseth Thee and Thou hast commanded that thus it shall be, Thy

condescension pleaseth me also; and oh that mine iniquity hinder it

not.

2. O most sweet and tender Jesus, what reverence, what giving of thanks

is due to Thee with perpetual praise for the receiving of Thy sacred

Body and Blood, the dignity whereof no man is found able to express.

But what shall I think upon in this Communion in approaching my Lord,

whom I am not able worthily to honour, and nevertheless whom I long

devoutly to receive? What shall be better and more healthful meditation

for me, than utter humiliation of myself before Thee, and exaltation of

Thine infinite goodness towards me? I praise Thee, O my God, and exalt

Thee for evermore. I despise myself, and cast myself down before Thee

into the deep of my vileness.

3. Behold, Thou art the Saint of saints and I the refuse of sinners;

behold, Thou stoopest unto me who am not worthy to look upon Thee;

behold, Thou comest unto me, Thou willest to be with me, Thou invitest

me to Thy feast. Thou willest to give me the heavenly food and bread of

angels to eat; none other, in truth, than Thyself, The living bread,

which didst descend from heaven; and givest life to the world.(1)

4. Behold, whence this love proceedeth! what manner of condescension

shineth forth herein. What great giving of thanks and praise is due

unto Thee for these benefits! Oh how salutary and profitable Thy

purpose when Thou didst ordain this! How sweet and pleasant the feast

when Thou didst give Thyself for food! Oh how admirable is thy working,

O Lord, how mighty Thy power, how unspeakable Thy truth! For Thou didst

speak the word, and all things were made; and this is done which Thou

hast commanded.

5. A thing wonderful, and worthy of faith, and surpassing all the

understanding of man, that Thou, O Lord my God, very God and very man,

givest Thyself altogether to us in a little bread and wine, and art so

our inexhaustible food. Thou, O Lord of all, who hast need of nothing,

hast willed to dwell in us through Thy Sacrament. Preserve my heart and

my body undefiled, that with a joyful and pure conscience I may be able

very often to [celebrate, and](2) receive to my perpetual health. Thy

mysteries, which Thou hast consecrated and instituted both for Thine

own honour, and for a perpetual memorial.

6. Rejoice, O my soul, and give thanks unto God for so great a gift and

precious consolation, left unto thee in this vale of tears. For so oft

as thou callest this mystery to mind and receivest the body of Christ,

so often dost thou celebrate the work of thy redemption, and art made

partaker of all the merits of Christ. For the charity of Christ never

groweth less, and the greatness of His propitiation is never exhausted.

Therefore, by continual renewal of thy spirit, thou oughtest to dispose

thyself hereunto and to weigh the great mystery of salvation with

attentive consideration. So great, new, and joyful ought it to appear

to thee when thou comest to communion, as if on this self-same day

Christ for the first time were descending into the Virgin’s womb and

becoming man, or hanging on the cross, suffering and dying for the

salvation of mankind.

(1) John vi. 51. (2) The words in brackets are only suitable for a

priest.

CHAPTER III

That it is profitable to Communicate often

The Voice of the Disciple

Behold I come unto Thee, O Lord, that I may be blessed through Thy

gift, and be made joyful in Thy holy feast which Thou, O God, of Thy

goodness hast prepared for the poor.(1) Behold in Thee is all that I

can and ought to desire, Thou art my salvation and redemption, my hope

and strength, my honour and glory. Therefore rejoice the soul of Thy

servant this day, for unto Thee, O Lord Jesus, do I lift up my soul.(2)

I long now to receive Thee devoutly and reverently, I desire to bring

Thee into my house, so that with Zacchaeus I may be counted worthy to

be blessed by Thee and numbered among the children of Abraham. My soul

hath an earnest desire for Thy Body, my heart longeth to be united with

Thee.

2. Give me Thyself and it sufficeth, for besides Thee no consolation

availeth. Without Thee I cannot be, and without Thy visitation I have

no power to live. And therefore I must needs draw nigh unto Thee often,

and receive Thee for the healing of my soul, lest haply I faint by the

way if I be deprived of heavenly food. For so Thou, most merciful

Jesus, preaching to the people and healing many sick, didst once say, I

will not send them away fasting to their own homes, lest they faint by

the way.(3) Deal therefore now to me in like manner, for Thou left

Thyself for the consolation of the faithful in the Sacrament. For Thou

art the sweet refreshment of the soul, and he who shall eat Thee

worthily shall be partaker and inheritor of the eternal glory.

Necessary indeed it is for me, who so often slide backwards and sin, so

quickly wax cold and faint, to renew, cleanse, enkindle myself by

frequent prayers and penitences and receiving of Thy sacred Body and

Blood lest haply by too long abstinence, I fall short of my holy

resolutions.

3. For the imaginations of man’s heart are evil from his youth,(4) and

except divine medicine succour him, man slideth away continually unto

the worse. The Holy Communion therefore draweth us back from evil, and

strengtheneth us for good. For if I now be so negligent and lukewarm

when I communicate [or celebrate], how should it be with me, if I

receive not this medicine, and sought not so great a help? [And though

I am not every day fit nor well prepared to celebrate, I will

nevertheless give diligent heed at due season, to receive the divine

mysteries, and to become partaker of so great grace]. For this is the

one principal consolation of a faithful soul, so long as it is absent

from Thee in mortal body, that being continually mindful of its God, it

receiveth its Beloved with devout spirit.

4. Oh wonderful condescension of Thy pity surrounding us, that Thou, O

Lord God, Creator and Quickener of all spirits, deignest to come unto a

soul so poor and weak, and to appease its hunger with Thy whole Deity

and Humanity. Oh happy mind and blessed soul, to which is granted

devoutly to receive Thee its Lord God, and in so receiving Thee to be

filled with all spiritual joy! Oh how great a Lord doth it entertain,

how beloved a Guest doth it bring in, how delightful a Companion doth

it receive, how faithful a Friend doth it welcome, how beautiful and

exalted a Spouse, above every other Beloved, doth it embrace, One to be

loved above all things that can be desired! Oh my most sweet Beloved,

let heaven and earth and all the glory of them, be silent in Thy

presence; seeing whatsoever praise and beauty they have it is of Thy

gracious bounty; and they shall never reach unto the loveliness of Thy

Name, Whose Wisdom is infinite.(5)

(1) Psalm lxviii. 10. (2) Psalm lxxxvi. 4. (3) Matthew xv. 32. (4)

Genesis viii. 21. (5) Psalm cxlvii. 5.

CHAPTER IV

That many good gifts are bestowed upon those who Communicate devoutly

The Voice of the Disciple

O Lord my God, prevent Thou Thy servant with the blessings of Thy

sweetness, that I may be enabled to draw near worthily and devoutly to

Thy glorious Sacrament. Awaken my heart towards Thee, and deliver me

from heavy slumber. Visit me with Thy salvation that I may in spirit

taste Thy sweetness, which plentifully lieth hid in this Sacrament as

in a fountain. Lighten also mine eyes to behold this so great mystery,

and strengthen me that I may believe it with undoubting faith. For it

is Thy word, not human power; it is Thy holy institution, not the

invention of man. For no man is found fit in himself to receive and to

understand these things, which transcend even the wisdom of the Angels.

What portion then shall I, unworthy sinner, who am but dust and ashes,

be able to search into and comprehend of so deep a Sacrament?

2. O Lord, in the simplicity of my heart, in good and firm faith, and

according to Thy will, I draw nigh unto Thee with hope and reverence,

and truly believe that Thou art here present in the Sacrament, God and

man. Thou willest therefore that I receive Thee and unite myself to

Thee in charity. Wherefore I beseech Thy mercy, and implore Thee to

give me Thy special grace, to this end, that I may be wholly dissolved

and overflow with love towards Thee, and no more suffer any other

consolation to enter into me. For this most high and most glorious

Sacrament is the health of the soul and the body, the medicine of all

spiritual sickness, whereby I am healed of my sins, my passions are

bridled, temptations are conquered or weakened, more grace is poured

into me, virtue begun is increased, faith is made firm, hope is

strengthened, and charity is enkindled and enlarged.

3. For in this Sacrament Thou hast bestowed many good things and still

bestowest them continually on Thine elect who communicate devoutly, O

my God, Lifter up of my soul, Repairer of human infirmity, and Giver of

all inward consolation. For Thou pourest into them much consolation

against all sorts of tribulation, and out of the deep of their own

misery Thou liftest them up to the hope of Thy protection, and with

ever new grace, dost inwardly refresh and enlighten them; so that they

who felt themselves to be anxious and without affection before

Communion, afterwards being refreshed with heavenly food and drink,

find themselves changed for the better. And even in such wise Thou

dealest severally with Thine elect, that they may truly acknowledge and

clearly make proof that they have nothing whatsoever of their own, and

what goodness and grace come to them from Thee; because being in

themselves cold, hard of heart, indevout, through Thee they become

fervent, zealous, and devout. For who is there coming humbly to the

fountain of sweetness, carrieth not away thence at the least some

little of that sweetness? Or who standing by a large fire, feeleth not

from thence a little of its heat? And Thou art ever a full and

overflowing fountain, a fire continually burning, and never going out.

4. Wherefore if it is not suffered to me to draw from the fulness of

the fountain, nor to drink unto satisfying, yet will I set my lips to

the mouth of the heavenly conduit, that at least I may receive a small

drop to quench my thirst, that I dry not up within my heart. And if I

am not yet able to be altogether heavenly and so enkindled as the

Cherubim and Seraphim, yet will I endeavour to give myself unto

devotion, and to prepare my heart, that I may gain if it be but a

little flame of the divine fire, through the humble receiving of the

life-giving Sacrament. But whatsoever is wanting unto me, O merciful

Jesus, Most Holy Saviour, do Thou of Thy kindness and grace supply, who

hast vouchsafed to call all unto Thee, saying, Come unto me, all ye

that are weary and heavy laden, and I will refresh you.

5. I indeed labour in the sweat of my face, I am tormented with sorrow

of heart, I am burdened with sins, I am disquieted with temptations, I

am entangled and oppressed with many passions, and there is none to

help me, there is none to deliver and ease me, but Thou, O Lord God, my

Saviour, to whom I commit myself and all things that are mine, that

Thou mayest preserve me and lead me unto life eternal.

Receive me unto the praise and glory of Thy name, who hast prepared

Thy Body and Blood to be my meat and drink. Grant, O Lord God my

Saviour, that with coming often to Thy mysteries the zeal of my

devotion may increase.

CHAPTER V

Of the dignity of this Sacrament, and of the office of the priest

The Voice of the Beloved

If thou hadst angelic purity and the holiness of holy John the Baptist,

thou wouldest not be worthy to receive or to minister this Sacrament.

For this is not deserved by merit of man that a man should consecrate

and minister the Sacrament of Christ, and take for food the bread of

Angels. Vast is the mystery, and great is the dignity of the priests,

to whom is given what is not granted to Angels. For priests only,

rightly ordained in the church, have the power of consecrating and

celebrating the Body of Christ. The priest indeed is the minister of

God, using the Word of God by God’s command and institution;

nevertheless God is there the principal Author and invisible Worker,

that to whom all that He willeth is subject, and all He commandeth is

obedient.

2. Therefore thou must believe God Almighty in this most excellent

Sacrament, more than thine own sense or any visible sign at all. And

therefore with fear and reverence is this work to be approached. Take

heed therefore and see what it is of which the ministry is committed to

thee by the laying on of the Bishop’s hand. Behold thou art made a

priest and art consecrated to celebrate. See now that thou do it before

God faithfully and devoutly at due time, and shew thyself without

blame. Thou hast not lightened thy burden, but art now bound with a

straiter bond of discipline, and art pledged to a higher degree of

holiness. A priest ought to be adorned with all virtues and to afford

to others an example of good life. His conversation must not be with

the popular and common ways of men, but with Angels in Heaven or with

perfect men on earth.

3. A priest clad in holy garments taketh Christ’s place that he may

pray unto God with all supplication and humility for himself and for

the whole people. He must always remember the Passion of Christ. He

must diligently look upon Christ’s footsteps and fervently endeavour

himself to follow them. He must bear meekly for God whatsoever ills are

brought upon him by others. He must mourn for his own sins, and for the

sins committed by others, and may not grow careless of prayer and holy

oblation, until he prevail to obtain grace and mercy. When the priest

celebrateth, he honoureth God, giveth joy to the Angels, buildeth up

the Church, helpeth the living, hath communion with the departed, and

maketh himself a partaker of all good things.

CHAPTER VI

An inquiry concerning preparation for Communion

The Voice of the Disciple

When I consider Thy dignity, O Lord, and mine own vileness, I tremble

very exceedingly, and am confounded within myself. For if I approach

not, I fly from life; and if I intrude myself unworthily, I run into

Thy displeasure. What then shall I do, O my God, Thou helper and

Counsellor in necessities.

2. Teach Thou me the right way; propound unto me some short exercise

befitting Holy Communion. For it is profitable to know how I ought to

prepare my heart devoutly and reverently for Thee, to the intent that I

may receive Thy Sacrament to my soul’s health [or it may be also for

the celebrating this so great and divine mystery].

CHAPTER VII

Of the examination of conscience, and purpose of amendment

The Voice of the Beloved

Above all things the priest of God must draw nigh, with all humility of

heart and supplicating reverence, with full faith and pious desire for

the honour of God, to celebrate, minister, and receive this Sacrament.

Diligently examine thy conscience and with all thy might with true

contrition and humble confession cleanse and purify it, so that thou

mayest feel no burden, nor know anything which bringeth thee remorse

and impedeth thy free approach. Have displeasure against all thy sins

in general, and specially sorrow and mourn because of thy daily

transgressions. And if thou have time, confess unto God in the secret

of thine heart, all miseries of thine own passion.

2. Lament grievously and be sorry, because thou art still so carnal and

worldly, so unmortified from thy passions, so full of the motion of

concupiscence, so unguarded in thine outward senses, so often entangled

in many vain fancies, so much inclined to outward things, so negligent

of internal; so ready to laughter and dissoluteness, so unready to

weeping and contrition; so prone to ease and indulgence of the flesh,

so dull to zeal and fervour; so curious to hear novelties and behold

beauties, so loth to embrace things humble and despised; so desirous to

have many things, so grudging in giving, so close in keeping; so

inconsiderate in speaking, so reluctant to keep silence; so disorderly

in manners, so inconsiderate in actions; so eager after food, so deaf

towards the Word of God; so eager after rest, so slow to labour; so

watchful after tales, so sleepy towards holy watchings; so eager for

the end of them, so wandering in attention to them; so negligent in

observing the hours of prayer, so lukewarm in celebrating, so

unfruitful in communicating; so quickly distracted, so seldom quite

collected with thyself; so quickly moved to anger, so ready for

displeasure at others; so prone to judging, so severe at reproving; so

joyful in prosperity, so weak in adversity; so often making many good

resolutions and bringing them to so little effect.

3. When thou hast confessed and bewailed these and thy other

shortcomings, with sorrow and sore displeasure at thine own infirmity,

make then a firm resolution of continual amendment of life and of

progress in all that is good. Then moreover with full resignation and

entire will offer thyself to the honour of My name on the altar of

thine heart as a perpetual whole burnt-offering, even by faithfully

presenting thy body and soul unto Me, to the end that thou mayest so be

accounted worthy to draw near to offer this sacrifice of praise and

thanksgiving to God, and to receive the Sacrament of My Body and Blood

to thy soul’s health. For there is no oblation worthier, no

satisfaction greater for the destroying of sin, than that a man offer

himself to God purely and entirely with the oblation of the Body and

Blood of Christ in the Holy Communion. If a man shall have done what in

him lieth, and shall repent him truly, then how often soever he shall

draw nigh unto Me for pardon and grace, As I live, saith the Lord, I

have no pleasure in the death of a sinner, but rather that he should be

converted, and live. All his transgressions that he hath committed,

they shall not be mentioned unto him.(1)

(1) Ezekiel xviii. 22, 23.

CHAPTER VIII

Of the oblation of Christ upon the cross, and of resignation of self

The Voice of the Beloved

As I of my own will offered myself unto God the Father on the Cross for

thy sins with outstretched hands and naked body, so that nothing

remained in Me that did not become altogether a sacrifice for the

Divine propitiation; so also oughtest thou every day to offer thyself

willingly unto Me for a pure and holy oblation with all thy strength

and affections, even to the utmost powers of thine heart. What more do

I require of thee than thou study to resign thyself altogether unto Me?

Whatsoever thou givest besides thyself, I nothing care for, for I ask

not thy gift, but thee.

2. As it would not be sufficient for thee if thou hadst all things

except Me, even so whatsoever thou shalt give Me, if thou give Me not

thyself, it cannot please Me. Offer thyself to Me, and give thyself

altogether for God, so shall thy offering be accepted. Behold I offered

Myself altogether to the Father for thee, I give also My whole body and

blood for food, that thou mightest remain altogether Mine and I thine.

But if thou stand in thyself, and offer not thyself freely to My will,

thy offering is not perfect, neither shall the union betwixt us be

complete. Therefore ought the freewill offering of thyself into the

hands of God to go before all thy works, if thou wilt attain liberty

and grace. For this is the cause that so few are inwardly enlightened

and made free, that they know not how to deny themselves entirely. My

word standeth sure, Except a man forsake all, he cannot be My

disciple.(1) Thou therefore, if thou wilt be My disciple, offer thyself

to Me with all thy affections.

(1) Luke xiv. 33.

CHAPTER IX

That we ought to offer ourselves and all that is ours to God, and to

pray for all

The Voice of the Disciple

Lord, all that is in the heaven and in the earth is Thine.(1) I desire

to offer myself up unto thee as a freewill offering, and to continue

Thine for ever. Lord, in the uprightness of mine heart I willingly

offer(2) myself to Thee to-day to be Thy servant for ever, in humble

submission and for a sacrifice of perpetual praise. Receive me with

this holy Communion of Thy precious Body, which I celebrate before Thee

this day in the presence of the Angels invisibly surrounding, that it

may be for the salvation of me and of all Thy people.

2. Lord, I lay before Thee at this celebration all my sins and offences

which I have committed before Thee and Thy holy Angels, from the day

whereon I was first able to sin even unto this hour; that Thou mayest

consume and burn them every one with the fire of Thy charity, and

mayest do away all the stains of my sins, and cleanse my conscience

from all offence, and restore me to Thy favour which by sinning I have

lost, fully forgiving me all, and mercifully admitting me to the kiss

of peace.

3. What can I do concerning my sins, save humbly to confess and lament

them and unceasingly to beseech Thy propitiation? I beseech Thee, be

propitious unto me and hear me, when I stand before Thee, O my God. All

my sins displease me grievously: I will never more commit them; but I

grieve for them and will grieve so long as I live, steadfastly

purposing to repent me truly, and to make restitution as far as I can.

Forgive, O God, forgive me my sins for Thy holy Name’s sake; save my

soul, which Thou hast redeemed with Thy precious blood. Behold I commit

myself to Thy mercy, I resign myself to Thy hands. Deal with me

according to Thy loving-kindness, not according to my wickedness and

iniquity.

4. I offer also unto Thee all my goodness, though it is exceedingly

little and imperfect, that Thou mayest mend and sanctify it, that Thou

mayest make it well pleasing and acceptable in Thy sight, and ever draw

it on towards perfection; and furthermore bring me safely, slothful and

useless poor creature that I am, to a happy and blessed end.

5. Moreover I offer unto Thee all pious desires of the devout,

necessities of parents, friends, brothers, sisters, and all who are

dear to me, and of those who have done good to me, or to others for Thy

love; and those who have desired and besought my prayers for themselves

and all belonging to them; that all may feel themselves assisted by Thy

grace, enriched by consolation, protected from dangers, freed from

pains; and that being delivered from all evils they may joyfully give

Thee exceeding thanks.

6. I offer also to Thee prayers and Sacramental intercessions for those

specially who have injured me in aught, made me sad, or spoken evil

concerning me, or have caused me any loss or displeasure; for all those

also whom I have at any time made sad, disturbed, burdened, and

scandalized, by words or deeds, knowingly or ignorantly; that to all of

us alike, Thou mayest equally pardon our sins and mutual offences. Take

away, O Lord, from our hearts all suspicion, indignation, anger, and

contention, and whatsoever is able to injure charity and diminish

brotherly love. Have mercy, have mercy, Lord, on those who entreat Thy

mercy; give grace to the needy; and make us such that we may be worthy

to enjoy Thy grace, and go forward to the life eternal. Amen.

(1) 1 Chronicles xxix. 11. (2) 1 Chronicles xxix. 17.

CHAPTER X

That Holy Communion is not lightly to be omitted

The Voice of the Beloved

Thou must frequently betake thee to the Fountain of grace and divine

mercy, to the Fountain of goodness and all purity; to the end that thou

mayest obtain the healing of thy passions and vices, and mayest be made

stronger and more watchful against all temptations and wiles of the

devil. The enemy, knowing what profit and exceeding strong remedy lieth

in the Holy Communion, striveth by all means and occasions to draw back

and hinder the faithful and devout, so far as he can.

2. For when some set about to prepare themselves for Holy Communion,

they suffer from the more evil suggestions of Satan. The very evil

spirit himself (as is written in Job), cometh among the sons of God

that he may trouble them by his accustomed evil dealing, or make them

over timid and perplexed; to the intent that he may diminish their

affections, or take away their faith by his attacks, if haply he may

prevail upon them to give up Holy Communion altogether, or to come

thereto with lukewarm hearts. But his wiles and delusions must not be

heeded, howsoever wicked and terrible they be; but all his delusion

must be cast back upon his own head. The wretch must be despised and

laughed to scorn: neither must Holy Communion be omitted because of his

insults and the inward troubles which he stirreth up.

3. Often also too much carefulness or some anxiety or other touching

confession hindereth from obtaining devotion. Do thou according to the

counsel of wise men, and lay aside anxiety and scruple, because it

hindereth the grace of God and destroyeth devotion of mind. Because of

some little vexation or trouble do not thou neglect Holy Communion, but

rather hasten to confess it, and forgive freely all offences committed

against thee. And if thou hast offended any man, humbly beg for pardon,

and God shall freely forgive thee.

4. What profiteth it to put off for long time the confession of thy

sins, or to defer Holy Communion? Cleanse thyself forthwith, spit out

the poison with all speed, hasten to take the remedy, and thou shalt

feel thyself better than if thou didst long defer it. If to-day thou

defer it on one account, to-morrow perchance some greater obstacle will

come, and so thou mayest be long time hindered from Communion and

become more unfit. As soon as thou canst, shake thyself from thy

present heaviness and sloth, for it profiteth nothing to be long

anxious, to go long on thy way with heaviness of heart, and because of

daily little obstacles to sever thyself from divine things: nay it is

exceeding hurtful to defer thy Communion long, for this commonly

bringeth on great torpor. Alas! there are some, lukewarm and

undisciplined, who willingly find excuses for delaying repentance, and

desire to defer Holy Communion, lest they should be bound to keep

stricter watch upon themselves.

5. Alas! how little charity, what flagging devotion, have they who so

lightly put off Holy Communion. How happy is he, how acceptable to God,

who so liveth, and in such purity of conscience keepeth himself, that

any day he could be ready and well inclined to communicate, if it were

in his power, and might be done without the notice of others. If a man

sometimes abstaineth for the sake of humility or some sound cause, he

is to be commended for his reverence. But if drowsiness have taken hold

of him, he ought to rouse himself and to do what in him lieth; and the

Lord will help his desire for the good will which he hath, which God

specially approveth.

6. But when he is hindered by sufficient cause, yet will he ever have a

good will and pious intention to communicate; and so he shall not be

lacking in the fruit of the Sacrament. For any devout man is able every

day and every hour to draw near to spiritual communion with Christ to

his soul’s health and without hindrance. Nevertheless on certain days

and at the appointed time he ought to receive the Body and Blood of his

Redeemer with affectionate reverence, and rather to seek after the

praise and honour of God, than his own comfort. For so often doth he

communicate mystically, and is invisibly refreshed, as he devoutly

calleth to mind the mystery of Christ’s incarnation and His Passion,

and is inflamed with the love of Him.

7. He who only prepareth himself when a festival is at hand or custom

compelleth, will too often be unprepared. Blessed is he who offereth

himself to God for a whole burnt-offering, so often as he celebrateth

or communicateth! Be not too slow nor too hurried in thy celebrating,

but preserve the good received custom of those with whom thou livest.

Thou oughtest not to produce weariness and annoyance in others, but to

observe the received custom, according to the institution of the

elders; and to minister to the profit of others rather than to thine

own devotion or feeling.

CHAPTER XI

That the Body and Blood of Christ and the Holy Scriptures are most

necessary to a faithful soul

The Voice of the Disciple

O most sweet Lord Jesus, how great is the blessedness of the devout

soul that feedeth with Thee in Thy banquet, where there is set before

it no other food than Thyself its only Beloved, more to be desired than

all the desires of the heart? And to me it would verily be sweet to

pour forth my tears in Thy presence from the very bottom of my heart,

and with the pious Magdalene to water Thy feet with my tears. But where

is this devotion? Where the abundant flowing of holy tears? Surely in

Thy presence and in the presence of the holy Angels my whole heart

ought to burn and to weep for joy; for I have Thee in the Sacrament

verily present, although hidden under other form.

2. For in Thine own Divine brightness, mine eyes could not endure to

behold Thee, neither could the whole world stand before the splendour

of the glory of Thy Majesty. In this therefore Thou hast consideration

unto my weakness, that Thou hidest Thyself under the Sacrament. I

verily possess and adore Him whom the Angels adore in heaven; I yet for

a while by faith, but they by sight and without a veil. It is good for

me to be content with the light of true faith, and to walk therein

until the day of eternal brightness dawn, and the shadows of figures

flee away.(1) But when that which is perfect is come, the using of

Sacraments shall cease, because the Blessed in heavenly glory have no

need of Sacramental remedy. For they rejoice unceasingly in the

presence of God, beholding His glory face to face, and _being changed

from glory to glory_(2) of the infinite God, they taste the Word of God

made flesh, as He was in the beginning and remaineth for everlasting.

3. When I think on these wondrous things, even spiritual comfort

whatsoever it be becometh sore weariness to me; for so long as I see

not openly my Lord in His own Glory, I count for nothing all which I

behold and hear in the world. Thou, O God, art my witness that nothing

is able to comfort me, no creature is able to give me rest, save Thou,

O my God, whom I desire to contemplate everlastingly. But this is not

possible, so long as I remain in this mortal state. Therefore ought I

to set myself unto great patience, and submit myself unto Thee in every

desire. For even Thy Saints, O Lord, who now rejoice with Thee in the

kingdom of heaven, waited for the coming of Thy glory whilst they lived

here, in faith and great glory. What they believed, that believe I;

what they hoped, I hope; whither they have attained to, thither through

Thy grace hope I to come. I will walk meanwhile in faith, strengthened

by the examples of the Saints. I will have also holy books for comfort

and for a mirror of life, and above them all Thy most holy Body and

Blood shall be for me a special remedy and refuge.

4. For two things do I feel to be exceedingly necessary to me in this

life, without which this miserable life would be intolerable to me;

being detained in the prison of this body, I confess that I need two

things, even food and light. Thou hast therefore given to me who am so

weak, Thy sacred Body and Blood, for the refreshing of my soul and

body, and hast set _Thy Word for a lantern to my feet_.(3) Without

these two I could not properly live; for the Word of God is the light

of my soul, and Thy Sacrament the bread of life. These may also be

called the two tables, placed on this side and on that, in the treasury

of Thy holy Church. One table is that of the Sacred Altar, bearing the

holy bread, that is the precious Body and Blood of Christ; the other is

the table of the Divine Law, containing holy doctrine, teaching the

true faith, and leading steadfastly onwards even to that which is

within the veil, where the Holy of Holies is.

5. Thanks be unto Thee, O Lord Jesus, Light of Light everlasting, for

that table of holy doctrine which Thou has furnished unto us by Thy

servants the Prophets and Apostles and other teachers. Thanks be to

Thee, O Creator and Redeemer of men, who to make known Thy love to the

whole world has prepared a great supper, in which Thou hast set forth

for good not the typical lamb, but Thine own most Holy Body and Blood;

making all Thy faithful ones joyful with this holy banquet and giving

them to drink the cup of salvation, wherein are all the delights of

Paradise, and the holy Angels do feed with us, and with yet happier

sweetness.

6. Oh how great and honourable is the office of the priests, to whom it

is given to consecrate the Sacrament of the Lord of majesty with holy

words, to bless it with the lips, to hold it in their hands, to receive

it with their own mouth, and to administer it to others! Oh how clean

ought those hands to be, how pure the mouth, how holy the body, how

unspotted the heart of the priest, to whom so often the Author of

purity entereth in! From the mouth of the priest ought naught to

proceed but what is holy, what is honest and profitable, because he so

often receiveth the Sacrament of Christ.

7. His eyes ought to be single and pure, seeing they are wont to look

upon the Body of Christ; the hands should be pure and lifted towards

heaven, which are wont to hold within them the Creator of heaven and

earth. To priests is it specially said in the Law, _Be ye holy, for I

the Lord your God am holy._(4)

8. Assist us with Thy grace, O Almighty God, that we who have taken

upon us the priestly office, may be able to converse worthily and

devoutly with Thee in all purity and good conscience. And if we are not

able to have our conversation in such innocency of life as we ought,

yet grant unto us worthily to lament the sins which we have committed,

and in the spirit of humility and full purpose of a good will, to serve

Thee more earnestly for the future.

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

Leviticus xix. 2.

CHAPTER XII

That he who is about to Communicate with Christ ought to prepare

himself with great diligence

The Voice of the Beloved

I am the Lover of purity, and Giver of sanctity. I seek a pure heart,

and there is the place of My rest. Prepare for Me the larger upper room

furnished, and I will keep the Passover at thy house with my

disciples.(1) If thou wilt that I come unto thee and abide with thee,

purge out the old leaven,(2) and cleanse the habitation of thy heart.

Shut out the whole world, and all the throng of sins; sit as a sparrow

alone upon the house-top,(3) and think upon thy transgressions with

bitterness of thy soul. For everyone that loveth prepareth the best and

fairest place for his beloved, because hereby the affection of him that

entertaineth his beloved is known.

2. Yet know thou that thou canst not make sufficient preparation out of

the merit of any action of thine, even though thou shouldest prepare

thyself for a whole year, and hadst nothing else in thy mind. But out

of My tenderness and grace alone art thou permitted to draw nigh unto

My table; as though a beggar were called to a rich man’s dinner, and

had no other recompense to offer him for the benefits done unto him,

but to humble himself and to give him thanks. Do therefore as much as

lieth in thee, and do it diligently, not of custom, nor of necessity,

but with fear, reverence, and affection, receive the Body of thy

beloved Lord God, who vouchsafeth to come unto thee. I am He who hath

called thee; I commanded it to be done; I will supply what is lacking

to thee; come and receive Me.

3. When I give the grace of devotion, give thanks unto thy God; it is

not because thou art worthy, but because I had mercy on thee. If thou

hast not devotion, but rather feelest thyself dry, be instant in

prayer, cease not to groan and knock; cease not until thou prevail to

obtain some crumb or drop of saving grace. Thou hast need of Me, I have

no need of thee. Nor dost thou come to sanctify Me, but I come to

sanctify thee and make thee better. Thou comest that thou mayest be

sanctified by Me, and be united to Me; that thou mayest receive fresh

grace, and be kindled anew to amendment of life. See that thou neglect

not this grace, but prepare thy heart with all diligence, and receive

thy Beloved unto thee.

4. But thou oughtest not only to prepare thyself for devotion before

Communion, thou must also keep thyself with all diligence therein after

receiving the Sacrament; nor is less watchfulness needed afterwards,

than devout preparation beforehand: for good watchfulness afterwards

becometh in turn the best preparation for the gaining more grace. For

hereby is a man made entirely indisposed to good, if he immediately

return from Communion to give himself up to outward consolations.

Beware of much speaking; remain in a secret place, and hold communion

with thy God; for thou hast Him whom the whole world cannot take away

from thee. I am He to whom thou oughtest wholly to give thyself; so

that now thou mayest live not wholly in thyself, but in Me, free from

all anxiety.

(1) Mark xiv. 14, 15. (2) 1 Corinthians v. 7. (3) Psalm cii. 7.

CHAPTER XIII

That the devout soul ought with the whole heart to yearn after union

with Christ in the Sacrament

The Voice of the Disciple

Who shall grant unto me, O Lord, that I may find Thee alone, and open

all my heart unto Thee, and enjoy Thee as much as my soul desireth; and

that no man may henceforth look upon me, nor any creature move me or

have respect unto me, but Thou alone speak unto me and I unto Thee,

even as beloved is wont to speak unto beloved, and friend to feast with

friend? For this do I pray, this do I long for, that I may be wholly

united unto Thee, and may withdraw my heart from all created things,

and by means of Holy Communion and frequent celebration may learn more

and more to relish heavenly and eternal things. Ah, Lord God, when

shall I be entirely united and lost in Thee, and altogether forgetful

of myself? Thou in me, and I in Thee;(1) even so grant that we may in

like manner continue together in one.

2. Verily Thou art my Beloved, the choicest among ten thousand,(2) in

whom my soul delighteth to dwell all the days of her life. Verily Thou

art my Peacemaker, in Whom is perfect peace and true rest, apart from

Whom is labour and sorrow and infinite misery. Verily Thou art a God

that hidest Thyself, and Thy counsel is not with the wicked, but Thy

Word is with the humble and the simple. O how sweet, O Lord, is Thy

spirit, who that Thou mightest manifest Thy sweetness towards Thy

children, dost vouchsafe to refresh them with the bread which is full

of sweetness, which cometh down from heaven. Verily there is no other

nation so great, which hath its gods drawing nigh to them, as Thou, our

God, art present unto all Thy faithful ones,(3) unto whom for their

daily solace, and for lifting up their heart unto heaven, Thou givest

Thyself for their food and delight.

3. For what other nation is there so renowned as the Christian people?

Or what creature is so beloved under heaven as the devout soul to which

God entereth in, that he may feed it with His glorious flesh? O

unspeakable grace! O wonderful condescension! O immeasurable love

specially bestowed upon men! But what reward shall I give unto the Lord

for this grace, for charity so mighty? There is nothing which I am able

to present more acceptable than to give my heart altogether unto God,

and to join it inwardly to Him. Then all my inward parts shall rejoice,

when my soul shall be perfectly united unto God. Then shall He say unto

me, “If thou wilt be with Me, I will be with thee.” And I will answer

Him, “Vouchsafe, O Lord, to abide with me, I will gladly be with Thee;

this is my whole desire, even that my heart be united unto Thee.”

(1) John xv. 4. (2) Cant. v. 10. (3) Deuteronomy iv. 7.

CHAPTER XIV

Of the fervent desire of certain devout persons to receive the Body and

Blood of Christ

The Voice of the Disciple

O how great is the abundance of Thy sweetness, O Lord, which Thou hast

laid up for them that fear Thee. When I call to mind some devout

persons who draw nigh to Thy Sacrament, O Lord, with the deepest

devotion and affection, then very often I am confounded in myself and

blush for shame, that I approach Thine altar and table of Holy

Communion so carelessly and coldly, that I remain so dry and without

affection, that I am not wholly kindled with love before Thee, my God,

nor so vehemently drawn and affected as many devout persons have been,

who out of the very earnest desire of the Communion, and tender

affection of heart, could not refrain from weeping, but as it were with

mouth of heart and body alike panted inwardly after Thee, O God, O

Fountain of Life, having no power to appease or satiate their hunger,

save by receiving Thy Body with all joyfulness and spiritual eagerness.

2. O truly ardent faith of those, becoming a very proof of Thy Sacred

Presence! For they verily know their Lord in the breaking of bread,

whose heart so ardently burneth within them(1) when Jesus walketh with

them by the way. Ah me! far from me for the most part is such love and

devotion as this, such vehement love and ardour. Be merciful unto me, O

Jesus, good, sweet, and kind, and grant unto Thy poor suppliant to feel

sometimes, in Holy Communion, though it be but a little, the cordial

affection of Thy love, that my faith may grow stronger, my hope in Thy

goodness increase, and my charity, once kindled within me by the

tasting of the heavenly manna, may never fail.

3. But Thy mercy is able even to grant me the grace which I long for,

and to visit me most tenderly with the spirit of fervour when the day

of Thy good pleasure shall come. For, although I burn not with desire

so vehement as theirs who are specially devout towards Thee, yet,

through Thy grace, I have a desire after that greatly inflamed desire,

praying and desiring to be made partaker with all those who so

fervently love Thee, and to be numbered among their holy company.

(1) Luke xxiv. 32.

CHAPTER XV

That the grace of devotion is acquired by humility and self-denial

The Voice of the Beloved

Thou oughtest to seek earnestly the grace of devotion, to ask it

fervently, to wait for it patiently and faithfully, to receive it

gratefully, to preserve it humbly, to work with it diligently, and to

leave to God the time and manner of heavenly visitation until it come.

Chiefly oughtest thou to humble thyself when thou feelest inwardly

little or no devotion, yet not to be too much cast down, nor to grieve

out of measure. God ofttimes giveth in one short moment what He hath

long time denied; He sometimes giveth at the end what at the beginning

of prayer He hath deferred to give.

2. If grace were always given immediately, and were at hand at the

wish, it would be hardly bearable to weak man. Wherefore the grace of

devotion is to be waited for with a good hope and with humble patience.

Yet impute it to thyself and to thy sins when it is not given, or when

it is mysteriously taken away. It is sometimes a small thing which

hindereth and hideth grace; (if indeed that ought to be called _small_

and not rather _great_, which hindereth so great a good); but if thou

remove this, be it small or great, and perfectly overcome it, thou wilt

have what thou hast asked.

3. For immediately that thou hast given thyself unto God with all thine

heart, and hast sought neither this nor that according to thine own

will and pleasure, but hast altogether settled thyself in Him, thou

shalt find thyself united and at peace; because nothing shall give thee

so sweet relish and delight, as the good pleasure of the Divine will.

Whosoever therefore shall have lifted up his will unto God with

singleness of heart, and shall have delivered himself from every

inordinate love or dislike of any created thing, he will be the most

fit for receiving grace, and worthy of the gift of devotion. For where

the Lord findeth empty vessels,(1) there giveth He His blessing. And

the more perfectly a man forsaketh things which cannot profit, and the

more he dieth to himself, the more quickly doth grace come, the more

plentifully doth it enter in, and the higher doth it lift up the free

heart.

4. Then shall he see, and flow together, and wonder, and his heart

shall be enlarged within him,(2) because the hand of the Lord is with

him, and he hath put himself wholly in His hand, even for ever. Lo,

thus shall the man be blessed, that seeketh God with all his heart, and

receiveth not his soul in vain. This man in receiving the Holy

Eucharist obtaineth the great grace of Divine Union; because he hath

not regard to his own devotion and comfort, but, above all devotion and

comfort, to the glory and honour of God.

(1) 2 Kings iv. (2) Isaiah lx. 5.

CHAPTER XVI

That we ought to lay open our necessities to Christ and to require His

Grace

The Voice of the Disciple

O most sweet and loving Lord, whom now I devoutly desire to receive,

Thou knowest my infirmity and the necessity which I suffer, in what

evils and vices I lie; how often I am weighed down, tempted, disturbed,

and defiled. I come unto Thee for remedy, I beseech of Thee consolation

and support. I speak unto Thee who knowest all things, to whom all my

secrets are open, and who alone art able perfectly to comfort and help

me. Thou knowest what good thing I most stand in need of, and how poor

I am in virtues.

2. Behold, I stand poor and naked before Thee, requiring grace, and

imploring mercy. Refresh the hungry suppliant, kindle my coldness with

the fire of Thy love, illuminate my blindness with the brightness of

Thy presence. Turn thou all earthly things into bitterness for me, all

grievous and contrary things into patience, all things worthless and

created into contempt and oblivion. Lift up my heart unto Thee in

Heaven, and suffer me not to wander over the earth. Be Thou alone sweet

unto me from this day forward for ever, because Thou alone art my meat

and drink, my love and joy, my sweetness and my whole good.

3. Oh that Thou wouldest altogether by Thy presence, kindle, consume,

and transform me into Thyself; that I may be made one spirit with Thee,

by the grace of inward union, and the melting of earnest love! Suffer

me not to go away from Thee hungry and dry; but deal mercifully with

me, as oftentimes Thou hast dealt wondrously with Thy saints. What

marvel if I should be wholly kindled from Thee, and in myself should

utterly fail, since Thou art fire always burning and never failing,

love purifying the heart and enlightening the understanding.

CHAPTER XVII

Of fervent love and vehement desire of receiving Christ

The Voice of the Disciple

With the deepest devotion and fervent love, with all affection and

fervour of heart, I long to receive Thee, O Lord, even as many Saints

and devout persons have desired Thee in communicating, who were

altogether well pleasing to Thee by their sanctity of life, and dwelt

in all ardent devotion. O my God, Eternal Love, my whole Good,

Happiness without measure, I long to receive Thee with the most

vehement desire and becoming reverence which any Saint ever had or

could have.

2. And although I be unworthy to have all those feelings of devotion,

yet do I offer Thee the whole affection of my heart, even as though I

alone had all those most grateful inflamed desires. Yea, also,

whatsoever things a pious mind is able to conceive and long for, all

these with the deepest veneration and inward fervour do I offer and

present unto Thee. I desire to reserve nothing unto myself, but freely

and entirely to offer myself and all that I have unto Thee for a

sacrifice. O Lord my God, my Creator and Redeemer! with such affection,

reverence, praise, and honour, with such gratitude, worthiness, and

love, with such faith, hope, and purity do I desire to receive Thee

this day, as Thy most blessed Mother, the glorious Virgin Mary,

received and desired Thee, when she humbly and devoutly answered the

Angel who brought unto her the glad tidings of the mystery of the

Incarnation. Behold the handmaid of the Lord; be it unto me according

to thy word.(1)

3. And as Thy blessed forerunner, the most excellent of Saints, John

Baptist, being full of joy in Thy presence, leapt while yet in the womb

of his mother, for joy in the Holy Ghost; and afterwards discerning

Jesus walking amongst men, humbled himself exceedingly, and said, with

devout affection, The friend of the bridegroom, who standeth and

heareth him, rejoiceth greatly because of the bridegroom’s voice;(2)

even so I wish to be inflamed with great and holy desires, and to

present myself unto Thee with my whole heart. Whence also, on behalf of

myself and of all commended to me in prayer, I offer and present unto

Thee the jubilation of all devout hearts, their ardent affections,

their mental ecstasies, and supernatural illuminations and heavenly

visions, with all the virtues and praises celebrated and to be

celebrated by every creature in heaven and earth; to the end that by

all Thou mayest worthily be praised and glorified for ever.

4. Receive my prayers, O Lord my God, and my desires of giving Thee

infinite praise and unbounded benediction, which, according to the

multitude of Thine unspeakable greatness, are most justly due unto

Thee. These do I give Thee, and desire to give every day and every

moment; and with beseechings and affectionate desires I call upon all

celestial spirits and all Thy faithful people to join with me in

rendering Thee thanks and praises.

5. Let all peoples, nations, and tongues praise Thee, and magnify Thy

holy and sweet-sounding Name, with highest jubilations and ardent

devotion. And let all who reverently and devoutly celebrate Thy most

high Sacrament, and receive it with full assurance of faith, be

accounted worthy to find grace and mercy with Thee, and intercede with

all supplication for me a sinner; and when they shall have attained

unto their wished-for devotion and joyous union with Thee, and shall

depart full of comfort and wondrously refreshed from Thy holy, heavenly

table, let them vouchsafe to be mindful of me, for I am poor and needy.

(1) Luke i. 38. (2) John iii. 29.

CHAPTER XVIII

That a man should not be a curious searcher of the Sacrament, but a

humble imitator of Christ, submitting his sense to holy faith

The Voice of the Beloved

Thou must take heed of curious and useless searching into this most

profound Sacrament, if thou wilt not be plunged into the abyss of

doubt. He that is a searcher of Majesty shall be oppressed by the glory

thereof.(1) God is able to do more than man can understand. A pious and

humble search after truth is to be allowed, when it is always ready to

be taught, and striving to walk after the wholesome opinions of the

fathers.

2. Blessed is the simplicity which leaveth alone the difficult paths of

questionings, and followeth the plain and firm steps of God’s

commandments. Many have lost devotion whilst they sought to search into

deeper things. Faith is required of thee, and a sincere life, not

loftiness of intellect, nor deepness in the mysteries of God. If thou

understandest not nor comprehendest the things which are beneath thee,

how shalt thou comprehend those which are above thee? Submit thyself

unto God, and humble thy sense to faith, and the light of knowledge

shall be given thee, as shall be profitable and necessary unto thee.

3. There are some who are grievously tempted concerning faith and the

Sacrament; but this is not to be imputed to themselves but rather to

the enemy. Care not then for this, dispute not with thine own thoughts,

nor make answer to the doubts which are cast into thee by the devil;

but believe the words of God, believe His Saints and Prophets, and the

wicked enemy shall flee from thee. Often it profiteth much, that the

servant of God endureth such things. For the enemy tempteth not

unbelievers and sinners, because he already hath secure possession of

them; but he tempteth and harasseth the faithful and devout by various

means.

4. Go forward therefore with simple and undoubting faith, and draw nigh

unto the Sacrament with supplicating reverence. And whatsoever thou art

not enabled to understand, that commit without anxiety to Almighty God.

God deceiveth thee not; he is deceived who believeth too much in

himself. God walketh with the simple, revealeth Himself to the humble,

giveth understanding to babes, openeth the sense to pure minds, and

hideth grace from the curious and proud. Human reason is weak and may

be deceived; but true faith cannot be deceived.

5. All reason and natural investigation ought to follow faith, not to

precede, nor to break it. For faith and love do here especially take

the highest place, and work in hidden ways in this most holy and

exceeding excellent Sacrament. God who is eternal and incomprehensible,

and of infinite power, doth great and inscrutable things in heaven and

in earth, and His wonderful works are past finding out. If the works of

God were of such sort that they might easily be comprehended by human

reason, they should no longer be called wonderful or unspeakable.

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