•IMITATION OF CHRIST. 
 
 IIQ- inOTJil JBOOKS. 
 
 THOMAS A KEMPIS. 
 
 n 
 
 XranelatcQ from tt}t Hattn. 
 
 BUTLER BROTHERS, Incorporated, 
 
 NEW YORK & CHICAGO. 
 
ARGYLE PRESS, 
 Printing ano Bookbindins, 
 
 S* A 86 W008TER ST., N. TT, 
 
 l«. »"" 
 
* ■» WILL IKTIBK HB TO GOD'I WILL BESION'D, . 
 ▲KD WHAT rLBAS'D QOD, PLEAS'D HIS DEVOTED XIITD 
 THBICB HAFPT SAINT, BEMOTB FBOM HAUNTS 07 ILL, 
 XMrLOTED IN HTMN AND DISPOSSESS'D OF WILL." 
 
 * O JBSU, TEACH MX LIKE THYSELF TO FLY 
 
 THIS POISONOITS WOBLD, AND ALL ITS CHARMS DEFT 
 OITB MB DEVOTION WHICH SHALL NEVER TIRE, 
 riX'D CONTEMPLATION WHICH MT LOVE MAT FIBB , 
 A HEAVENLT TINCTURE IN MT WHOLE DISCOURSE, 
 A FERVENT ZEAL WHICH MAY MT PRATERS ENFOBCX 
 OF HEAVENLT JOTS A SWEET FORETASTING VIEW, 
 THAT I OB XABTH MAT OMLT HBAVXB PUB8VX.'* 
 
 BISHOr KBB 
 
PREFACE 
 
 In offering to the Christian reader a new edition of 
 the " Imitation of Christ,"* a few prefatory observa- 
 tions must be made, first as to the author, and then as 
 to this edition of his book. 
 
 Thomas Hamerlein (or Haemercken as the name is 
 sometimes written) was bom in the parish of St. Peter, 
 in the town of Kempen, within the province and dio- 
 cese of Cologne, about the year of our Lord 1380. 
 His parents were^ot in high station, his father being 
 but a tradesman m a small way of business, and his 
 mother belonging to a very poor family. They seem 
 to have been true and devoted servants of God, and 
 like holy Hannah to have given their children to him 
 even from their infancy. 
 
 • It does not appear that the author himself gave this title to the four 
 Books. They seem rather to have been three distinct collections of his 
 devotional thoughts and meditations on important practical subjects, to- 
 gether with one separate treatise on the Holy Communion. The t'.Ae of 
 *' Imitation of Christ" is supposed to have been merely taken from th« 
 opening words of the first Book ; see Rosweyd, p. 455. 
 
Of these Thomas, the younger son, was se.J, when 
 about thirteen years old, to the college at Deventer, 
 then accounted the Athens of the Low Countries, 
 where his elder brother had been resident for some 
 yeais previously, under the instruction of Gerard, 
 called the Great. Here he made solid progress in 
 godliness and the study of good learning, chiefly unrler 
 the direction of Florentius Radewin, who in 1384 had 
 succeeded Gerard as rector or chief governor of the 
 college. Concerning Florentius himself, and the holy 
 discipline which he enforced, his illustrious pupil has 
 left the following testimony, which may not be unac- 
 ceptable to many readers : 
 
 " By my brother's advice I sought an introduction to that 
 most reverend man and devout priest Florentius, vicar of the 
 church of Deventer. His fame had already reached the higher 
 districts of the country, and produced in my mind a great love 
 and respect for him, especially when I saw so large a concourse 
 of pupils full of admiration at his mode of treating divine sub- 
 jects. Indeed the verj' sight or hearing of him was sufficient 
 to make you at once pronounce him a good man : in the eyes of 
 all he was gracious, in that he was a true ^orshipper of God, 
 and a most devout servant of our holy mother the Church. 
 
 When, therefore, I was admitted to the acquaintance of this 
 reverend Father, he at once with pious kindness consented to 
 retain me for a good while in his own house, admitted me to the 
 schools and college exercises, beside giving me such books as he 
 thought 1 needed. He afterward obtained for me a lodging free 
 of expense at the house of a certain honorable and devout ma- 
 tron, who repeatedly showed kindness to myself and to many 
 others of the clergy. And now that I was joined to the society 
 of so devout a man and his brethren, I daily watched and ob- 
 served their holy conversatiou, and I had joy and comfort in be- 
 holding their good manners, and in the gracious words vrhich 
 
were wont to proceed out of the mouth of these humble men." 
 RosMeyd, p. 508. 
 
 And in a Memoir of his friend and fellow-student 
 Arnold of Schoonhoven, he thus expresses himself: 
 
 " With the assistance and advice of my master Florentius, I 
 determined to take up my abode at that religious house in the 
 same congregation or class with Arnold, where for nearly twelve 
 months we contented ourselves with one small chamber and one 
 bed. There I learned to write, and to read the Holy Scriptures, 
 and was wont to hear moral instructions and devout sermons. 
 And now I was stirred up to cherish a more resolute contempt 
 of this world, and this especially by the sweet conversation of 
 the brethren, being also daily encouraged and instructed by Ar- 
 nold's pious admonitions. Whatever I was then able to earn 
 by writing I contributed to the common stock of this society, 
 while all my wants were supplied by the religious bounty of my 
 beloved master Florentius, who assisted me in everything, like a 
 father."— Id., p. 509. 
 
 " Never before do I remember to have seen men so devoted, 
 so fervent in charity both toward God and toward their neigh- 
 bor. They lived in the midst of worldly persons, but led nothing 
 of a worldly life, and seemed to have no care about matters of 
 earthly business. For they were wont to remain quietly at 
 home, and to give diligent attention to the writing of books. 
 They frequently employed themselves in sacred readings, and 
 for recreation and solace in the intervals of toil they had re- 
 course to ejaculatory prayers. Quite early in the day, after the 
 saying of the morning hours, they would visit the church, and 
 during the celebration of the Holy Communion, offering to God 
 the first fruits of their mouth, and the sighs of their heart, with 
 prostrate body they lifted up pure hands and the eyes of their 
 mind 'a- Heaven, with prayers and lamentations, seeking to be 
 reconciled to God through the life-giving Victim. 
 
 " Of this illusirious congregation the first founder and spiritual 
 1* 
 
director was the learned Florentius, a man idorned with virtues, 
 and filled with divine wisdom in the knowledge of Christ, hum- 
 bly imitating with his presbyters and clerks the form of the sa- 
 cred apostolical life. They then having one heart and one soul 
 in God, contributed each their own property to the common 
 stock, and receiving mere food and clothing, avoided all thoughts 
 for the morrow. For as they p11 willingly dedicated themselves 
 to God, so their chief study was to be obedient to their rector or 
 his deputy ; and holding sacred obedience to be the principal 
 thing, they strove with all their might to conquer themselves, to 
 resist their passions, and to break the inclinations of their own 
 wills, withal begging earnestly that they might be sharply chas- 
 tised for their faults and negligences. 
 
 « Therefore great grace and true devotion was in them, and 
 they edified many by their words and their example, and pa- 
 tiently enduring the derisions of worldly men, they induced many 
 to cherish a thorough contempt of the world. Yea, those who 
 had before despised them, esteeming their lowly life to be no 
 better than folly, being afterward converted to God, and having 
 had experience of the grace of devotion, confessed that they were 
 God's true servants and friends, being plainly driven to this 
 confession by the force of conscience. 
 
 Whereupon many persons, both men and women, despising 
 worldly felicity, turned themselves to the Lord: and trusting to 
 the counsels of the beloved father Florentius, earnestly studied 
 to keep the Lord's precepts, and to practise works of mercy by 
 Christian devotion toward the poor. And thus all his brethren 
 helped him, keeping hold of the word of life : and like the lights 
 of Heaven shone forth in the midst of confusions on the world 
 now waxing old. Certain priests also, enlightened by the 
 knowledge of the divine law, preached strenuously in the church 5 
 and through their preaching, faithful people were instructed to 
 salvation in exercising duties of piety and listening to sacred dis- 
 courses." — Id., p. 512. 
 
 When he had remained in this tfociety for seven 
 
years, and about the time when his dear friend and 
 patron Florentius departed this life, viz., in the year 
 1400, he became an inmate of the Augustinian convent 
 of Mount St. Agnes, near Zwoll, then recently erected, 
 of which his elder brother was already a membei and 
 soon after became prior. After five years' probation 
 he took the vows and put on the habit of the order, 
 and of his manner of life and strict devotion for the re- 
 mainder of his days, the work of his lively biographer 
 Rosweyd, though little more than a compilation, may 
 enable us to form a notion. It is only to be regretted 
 that the brief memoir referred to should contain occa- 
 sionally statements of alleged supernatural interfer- 
 ences, of a kind unknown to the church in her prim- 
 itive and purest age, and for which no adequate evi- 
 dence whatever is offered ; whereby injury is done to 
 those portions of the history which are unquestionably 
 authentic. 
 
 Setting aside then these fanciful interpolations (for 
 such they are to be considered, for anything that ap- 
 pears to the contrary), we may contemplate with pleas- 
 ure the description given of the life and character of 
 this true servant of Christ. 
 
 In this society of St. Agnes (says his biographer), 
 Thomas a Kempis was ever distinguished for piety tow- 
 ard God, reverential obedience to his superiors, char- 
 ity and benevolence toward his brethren. 
 
 Idleness he accounted the source of all evil, and 
 never indulged himself in it, but was constantly em- 
 ployed either in reading the Scriptures, or in writing 
 them out for publication (the art of printing being then 
 
8 PREFACE. 
 
 unknown), or in composing books for the use of the 
 Christian Church. In diAdne service, especiallj- in 
 chanting the Psalms, the ardent devotion of his mind 
 affected even the gestures and attitudes of his body, 
 and as he was generally the first lo enter the oratory 
 night and morning, so he was the last to leave it. In 
 his private devotions, especially in seasons of mortifi- 
 cation, he was particularly fond of the hynm beginning 
 " Stetit Jesus." 
 
 His common discourse was of God, and of the Holy 
 Scriptures : in mere worldly topics he took no interest, 
 but remained silent, as one altogether ignorant of 
 them. 
 
 His chief delight was in his cell and his books, or 
 as he was wont to express it, in ten totcksttn, met cen 
 fioecttsfern. 
 
 He was ever ready to preach when called on, after 
 a short interval of reflection, and his fame in this way 
 was so great, that many even from distant towns would 
 resort to Mount St. Agnes to hear his sermons. 
 
 He was greatly admired among his contemporaries 
 for his cheerful endurance of adversities, his patience 
 not merely in bearing with the faults of men, but even 
 in making all possible allowances for them ; and alto- 
 gether he was a pattern of meekness, sobriety, mod- 
 esty, and diligence. 
 
 In stature he was below the middle height, of a live- 
 ly and manly countenance ; like the patriarch Moses, 
 his eye never became dim, even in his extremest age. 
 
 He died on the 23d day of July, 1471, in the ninety- 
 second year of his age. 
 
PREFACE. 9 
 
 With regard to the present publication, it need only 
 be stated that this translation* is chiefly copied from 
 one printed at London in 1677 : but by whom prepared 
 it does not appear. The Latin edition (including the 
 Index) which has been principally followed, is that of 
 Herbert Rosweyd, printed at Antwerp in 1617. 
 
 The titles of the chapters, and the divisions into pai- 
 agraphs, seem to have been the result of the labors of 
 modem editors, chiefly of Sommalius, about the begin- 
 ning of the seventeenth century. The same, too, may 
 probably be assumed of the Scripture references. With 
 regard to these last, the chapters only are referred to in 
 Rosweyd's edition, the present editor is responsible for 
 the verses, inserted in brackets, as well as for various 
 corrections or endeavors at correction of the translation 
 of 1677. 
 
 And he would only further add, with regard to the 
 book itself, that in our own church we may have the 
 satisfaction of comparing it Avith the Sacra Privata of 
 Bishop Wilson ; to whom also the character of its emi- 
 nent author may in some respects be compared. And 
 although, as the bishop truly says, " in order to dis- 
 pose our hearts to devotion the active life is to be pre- 
 ferred to the contemplative, yet it remains to be proved 
 that the life of Thomas a Kempis, though in a certain 
 sense less active than that of the saint-like prelate, 
 was, as some too rashly affirm, that of a useless mem- 
 ber of society, or a "slothful servant" of the Loid. 
 Doubtless to both of these holy men in their several 
 
 • The first English translation of this work Is said to have been made 
 ¥7 the illustriotis Lady Margaret, mother of King Henry VII. 
 
10 PREFACE. 
 
 Stations may not unaptly be applied .he words of the 
 poet : 
 
 ** Self have I worn out thrice thirty years. 
 Some in much joy, and many in tears ; 
 Yet never complained of cold nor heat, 
 Of summer's flame, nor of winter's threat ; 
 Ne never was to fortune foe-man, 
 But gently took that ungently came ; 
 And ever my flock was my chief care. 
 Winter and summer they mought well fare." 
 
 The Feast of St. Matthew, 
 1843. 
 
CONTENTS. 
 
 THE FIRST BOOK. 
 
 ADMONITIONS USEFUL FOR A SPIRITUAL LIFE. 
 
 Chaf. I. Of the imitation of Christ, and contempt 
 
 of all the vanities of the world . page 19 
 
 n. Of the humble conceit of ourselves . 
 m. Of the doctrine of truth . 
 rV. Of -wisdom and forethought in our actions 
 V. Of the reading of Holy Scriptures . 
 VI. Of inordinate affections , 
 Vn. Of flying vain hope and pride . 
 Vlll. That too much familiarity is to be shunned 
 IX. Of obedience and subjection . 
 _X. Of avoiding superfluity in words 
 XI. Of the obtaining of peace, and zealous 
 
 desire of progress in grace 
 Xn. Of the profit of adversity 
 Xin. Of resisting temptation . 
 XIV. Of avoiding rash judgment 
 XV. Of works done in charity , , 
 XVI. Of bearing with the defects of others 
 XVn. Of a retired life .... 
 
 21 
 23 
 26 
 27 
 28 
 29 
 31 
 32 
 33 
 
 34 
 36 
 37 
 41 
 42 
 43 
 45 
 

 
 12 
 
 CONTENTS 
 
 o 
 
 Chap. XVni. 
 
 Of the examples of the holy fathers . 
 
 46 
 
 XIX. 
 
 Of the exercises of a good religions person 49 | 
 
 XX. 
 
 Of the love of solitude and silence . 
 
 52 
 
 XXL 
 
 Of compunction of heart . 
 
 67 
 
 XXII. 
 
 Of the consideration of human misery 
 
 60 
 
 xxni. 
 
 Of meditation on death . 
 
 64 
 
 xxrv. 
 
 Of judgment, and the punishment of sin 
 
 
 
 ners ... . . 
 
 68 
 
 XXV. 
 
 Of the zealous amendment of our whole | 
 
 
 life ... . 
 
 72 
 
 
 THE SECOND BOOK 
 
 
 ADMONITIONS TENDING TO THINGS INTERNAL 
 
 
 Chap. I. 
 
 Of the inward life . . ] 
 
 page 79 
 
 II. 
 
 Of humble submission 
 
 83 
 
 in. 
 
 Of a good peaceable man 
 
 84 
 
 IV. 
 
 Of a pure mind, and simple intention 
 
 86 
 
 V. 
 
 Of the consideration of one's self . 
 
 88 
 
 VI. 
 
 Of the joy of a good conscience 
 
 90 
 
 vn. 
 
 Of the love of Jesus above all things 
 
 . 92 
 
 VIU. 
 
 Of familiar converse with Jesus 
 
 94 
 
 K. 
 
 Of the want of all comfort 
 
 97 
 
 X. 
 
 Of gratitude for the grace of God . 
 
 101 
 
 XI. 
 
 How few are the lovers of the cross a 
 
 f 
 
 
 Jesus 
 
 104 
 
 Xn. Of the King's highway of the holy crou 
 
 Q _ 
 
 106 
 
 
13 
 
 THE THIRD BOOK. 
 
 OP INTERNAL CONSOLATIONS 
 
 Chap. I. Of Christ speaking inwardly to the faith- 
 ful soul page 113 
 
 U. That the truth speaketh inwardly with- 
 out noise of words . . . . 116 
 m. That the words of God are to be heard 
 with humility, and that many weigh 
 
 them not 117 
 
 IV. That we ought to live in truth and hu- 
 mility before God .... 120 
 V. Of the wonderful effect of divine love 122 
 
 VI. Of the proof of a true lover [of Christ] 126 
 
 Vn. Of concealing grace under the guard of 
 
 hnmiUty 129 
 
 VIII. Of a mean conceit of ourselves in the 
 
 sight of God . . . . . 132 
 IX. That aU things are to be referred unto 
 
 God, as their last end . . . 134 
 X. That to despise the world and serve Grod,. 
 
 is a sweet life 135 
 
 XI. That the longings and desires of our hearts 
 
 are to be examined and moderated 138 
 
 Xn. Of the growth of patience m the soul, 
 
 and of striving against concupiscence 140 
 
 Xin. Of the obedience of one in humble sub- 
 jection, after the example of Jesus 
 Christ ... . . 14J 
 

 
 14 
 
 CONTEx\TS. 
 
 
 
 Chap. XTV. 
 
 Of the duty of considering the secret 
 judgments of God, that so we be not 
 
 
 
 lifted up for anything good in us 
 
 144 
 
 XV. 
 
 In everjthing which we desire, how we 
 ought to stand affected, and what we 
 
 
 
 ought to say . . . . 
 
 146 
 
 XVI. 
 
 That true comfort is to be sought in Grod 
 
 
 
 alone 
 
 148 
 
 xvn. 
 
 That all our anxieties are to be placed 
 
 
 
 on God 
 
 150 
 
 xvm. 
 
 That temporal miseries must be borne 
 
 
 
 patiently, after the example of Christ 
 
 151 
 
 XIX. 
 
 Of the endurance of injuries, and of the 
 
 
 
 proof of true patience 
 
 153 
 
 XX. 
 
 Of the acknowledging of our own in- 
 firmities ; and of the miseries of this 
 
 
 
 life 
 
 155 
 
 XXI. 
 
 That we are to rest in God above all 
 things which are good, and above all 
 
 
 
 his own gifts 
 
 158 
 
 XXll. 
 
 Of the remembrance of God's manifold 
 
 
 
 benefits ...,,, 
 
 161 
 
 xxm. 
 
 Of four things that bring much inward 
 
 
 
 peace 
 
 164 
 
 xxrv. 
 
 Of avoiding curious inquiry into other 
 
 
 
 men's lives 
 
 167 
 
 XXV. 
 
 Wherein iirm peace of heart and true 
 
 
 
 spiritual progress consisteth 
 
 168 
 
 XXVI. 
 
 Of the excellency of a free mind, which 
 is soone- gained by humble prayer 
 
 
 
 than by reading .... 
 
 170 
 
CONTENTS. 15 
 
 Chap. XXVn. That it is private love which most hin- 
 
 dereth from the chiefest good . . 172 
 XXVIII. Against the tongues of slanderers . 174 
 
 XXrX. How we ought to call upon God, and to 
 
 bless him, when tribulation is upon us 175 
 
 XXX. Of craving the divine aid, and confidence 
 
 of recovering grace .... 176 
 
 XXXI. Cf the contempt of all creatures, to find 
 
 out the Creator . . . . 180 
 
 XXXn. Of self-denial, and renouncing every evil 
 
 appetite 183 
 
 XXXm. Of inconstancy of heart, and of having 
 
 our final intentions directed unto God 185 
 
 XXXIV. That God is sweet above all things, and 
 
 in all things to him that loveth him 186 
 
 XXXV. That there is no security from tempta- 
 
 tion in this life . . . . 188 
 
 XXXVI. Against the vain judgments of men . 190 
 XXXVII. Of pure and entire resignation of our- 
 selves, for the obtaining freedom of 
 
 heart 192 
 
 XXXVin. Of good government in things external, 
 and of having recourse to God in dan- 
 gers 194 
 
 XXXIX. That a man should not be fretful in mat- 
 ters of business .... 195 
 XL. That man hath no good of himself, nor 
 
 anything whereof he can glory . 196 
 
 XLI. Of the contempt of all temporal honor . 199 
 
 XLII. That our peace is not to be set on men 200 
 
 yT.TTT- Against vain and secular knowledge 201 
 
16 CONTENTS. 
 
 Chap. XLIV. Of not fetching trouble to ourselves from 
 
 outward things .... 203 
 
 XLV. That credit is not to be given to all, and 
 
 that man is prone to offend in words 204 
 
 XLVI. Of putting our trust in God when evil 
 
 words arise 207 
 
 XLVn. That aU grievous things are to endured 
 
 for the sake of eternal life . 210 
 
 XLVm. Of the day of eternity and this life's 
 
 straitnesses 212 
 
 XLIX. Of the desire of everlasting life, and how 
 great rewards are promised to those 
 that strive resolutely . . . 216 
 
 L. How a desolate person ought to offer him- 
 self into the hands of God . . 220 
 LI. That a man ought to empioy himself in 
 works of humility, when strength is 
 wanting for higher employments . 224 
 Ln. That a man ought not to account himself 
 as worthy of comfort, but rather as de- 
 serving of chastisement . . . 225 
 Lm. That the grace of God doth not join itself 
 
 with those who relish earthly things . 228 
 LIV. Of the different motions of nature and 
 
 grace 230 
 
 LV Of the corruption of nature, and efficacy 
 
 of divine grace . . . 234 
 
 LVI. That we ought to deny ourselves and 
 
 imitate Christ by the cross . . 237 
 
 LVll. That a man should not be too much deject- 
 ed, even when he falleth into some defects 240 
 
CONTENTS. 17 
 
 Chap. LVIII. That high matters, and God's secret 
 judgments, are not to be narrowly m- 
 
 qun-ed into 242 
 
 r.IX. That all our hope and trust is to be fixed 
 
 in God alone . . .247 
 
 THE FOURTH BOOK 
 
 CONCERNING THE SACRAMENT 
 
 A devout exhortation to the holy communion page 251 
 
 Chap. I. With how great reverence Christ ought 
 
 to be received . . . 252 
 
 II. That the great goodness and love of God 
 
 is exhibited to man m this sacrament 258 
 
 III. That it is profitable to communicate often 261 
 
 IV. That many benefits are bestowed upon 
 
 them that communicate devoutly . 2o4 
 
 V. Of the dignity of this sacrament, and of 
 
 the ministerial function . . . 268 
 VI. An inquiry concerning [spiritual] exer- 
 cise before communion . . . 270 
 VII. Of thoroughly searching our own con- 
 science, and of holy purposes of amend- 
 ment 271 
 
 Vni. Of the oblation of Christ on the cross, 
 
 and of resignation of ourselves • 274 
 
 EX. That we ought to ofier up cmrselves and 
 
 all that is ours unto God, and to pray 
 
 foraU 275 
 
18 COxXTExVTS. 
 
 Chap. X. That the holy communion is not Jghtly 
 
 to be forborne .... 278 
 XI. That the body of Christ and the Holy 
 Scriptures are most necessarj' unto a 
 faithful soul 282 
 
 Xn. That he who is about to communicate 
 with Christ ought to prepare himself 
 with great diligence . . . 286 
 
 XIII. That the devout soul ought with the 
 whole heart to seek union with Christ 
 in the sacrament .... 289 
 
 XrV. Of the fervent desire of some devout per- 
 sons to receive the body of Christ 291 
 
 XV. That the grace of devotion is obtained by 
 
 humility and denial of ourselves . 293 
 
 XVI. That we ought to lay open our necessities 
 
 to Christ, and to crave his grace . 295 
 
 XVn. Of fervent love, and vehement desire to 
 
 receive Christ .... 297 
 
 XVni. That a man should not be a curious 
 searcher into the holy sacrament, but 
 an humble follower of Christ, submit- 
 ting his sense to divine faith . . 300 
 
THE FIRST BOOK: . ; i 
 
 ADMONITIONS USEFUL FOR A SPIRITUa/. UFE 
 
 CHAPTER I 
 
 OF THE IMITATION OF CHRIST, AND CONTEMPT OF ALL 
 THE VANITIES OF THE WORLD. 
 
 "He that folio weth Me, walketh not in darkness,"* 
 saith the Lord. These are the words of Christ, by 
 which we are admonished, how we ought to imitate 
 his life and manners, if we wdll be truly enlightened, 
 and be delivered from all blindness of heart. 
 
 Let therefore our chiefest endeavor be, to meditate 
 upon the life of Jesus Christ. 
 
 2. The doctrine of Christ exceedethall the doctrines 
 of holy men ; and he that hath the Spirit, will find 
 therein a hidden manna. 
 
 But it falleth out, that many who often hear the 
 gospel of Christ, are yet but little affected, because they 
 are void of the spirit of Christ. 
 
 * John Till, ris.] 
 
20 OF CONTEMPT OF WORLDLY VANITIES. 
 
 But whosoever would fully and feelingly understand 
 the words of Christ, must endeavor to conform his life 
 wholly to the Hfe of Christ. 
 
 3. What \vill it avail thee to dispute profoundly of 
 the Trinity, if thou be void of humility, and art thereby 
 displeasing to the Trinity ? 
 
 Surely high words do not make a man holy and just ; 
 but a virruous life maketh him dear to God. 
 
 , t/haii-Hther feel compunction than understand the 
 .definition th&reof. - 
 
 ; ', ,lf"tJiOU. dlds'i'fcnow the whole Bible by heart, and 
 the sayings of all the philosophers, what would all 
 that profit thee without the love of God,* and without 
 grace? 
 - - Vanity of vanities, and all is vanity,! except to love 
 God, and to ser\'e him only. 
 
 This is the highest wisdom, by contempt of the world 
 to tend toward the kingdom of heaven! 
 
 4. Vanity therefore it is, to seek after perishing 
 riches, and to trust in them. 
 
 It is also vanity to hunt after honors, and to climb to 
 high degree. 
 
 It is vanity to follow the desires of the flesh, and to 
 labor for that for which thou must afterward suffer more 
 grievous punishment. 
 
 Vanity it is, to wish to live long, and to be careless to 
 live well. 
 
 It is vanity to mind only this present life, and not to 
 foresee those things which are to come. 
 
 * 1 Cor. xUL C» J t Ecclei. 1. [i.) 
 
OF THE HUMBLE CONCEIT OF OURSELVES. 21 
 
 It is vanity to set thy love on that which speedily 
 passeth away, and noi io hasten thither where ever- 
 lasting joy abideth. 
 
 5. Call often to mind that proverb that, " The eye is 
 not satisfied with seeing, nor the ear filled with hear- 
 ing."* 
 
 Endeavor therefore to withdraw thy heart from the 
 love of visible things, and to turn thyself to the invisible. 
 
 For they that follow their sensuality, do stain their 
 own consciences, and lose the favor of God. 
 
 CHAPTER II. 
 
 OF THE HUMBLE CONCEIT OF OURSELVES. 
 
 All men naturally desire to know ;t but what avail- 
 eth knowledge without the fear of God ? 
 
 Surely an humble husbandman that serveth God is 
 better than a proud philosopher that, neglecting himself, 
 laboreth to understand the course of the heavens. 
 -] • Whoso knoweth himself well, groweth more mean in 
 his own conceit, and delighteth not in the praises of 
 men, 
 
 If I understood all things in the world, and were not 
 in charity, what would that help me in the sight of God, 
 who will judge me according to my deeds ? 
 
 2. Cease from an inordinate desire of knowmg, for 
 therein is much distraction and deceit. 
 
 The learned are well-pleased to seem so to others, 
 and to be accounted wise.^ 
 
 * Eccles. 1. [8.3 t Eccles. i. [13.]— Arist. Metaphys. LI. U Cor. rlU. IM 
 
22 OF THE HUMBLE CONCEIT OF OURSELVES. 
 
 There be many things, which to know doth little 
 or nothing profit the soul : 
 
 And he is very unwise, that is intent upon other 
 things than those that may avail him for his salva- 
 tion. 
 
 Many words do not satisfy the soul ; but a good life 
 comforteth the mind, and a pure conscience giveth great 
 assurance in the sight of God. 
 
 3. How much the more thou knowest, and how 
 much the better thou understandest, so much the more 
 grievously shalt thou therefore be judged, unless thy 
 life be also more holy. 
 
 Be not therefore extolled in thine own mind for any 
 art or science [which thou knowest], but rather let the 
 knowledge given thee make thee more humble and cau- 
 tious. 
 
 If thou thinkest that thou understandest and knowest 
 much ; know also that there be many things more which 
 thou knowest not. 
 
 Affect not to be overwise, but rather acknowledge 
 thine own ignorance.* 
 
 Why wilt thou prefer thyself before others, sith there 
 be many more learned, and more skilful in the Scripture 
 than thou art ? 
 
 If thou wilt know or learn anything profitably, desire 
 to be unknown, and to be little esteemed of [by man]. 
 
 4. The highest and most profitable reading is the 
 true knowledge and consideration of ourselves. 
 
 It is great wisdom and perfection to esteem nothing 
 
 * Rom. xU. [18.J 
 
OF THE DOCTRINE OF TRUTH. 23 
 
 of ourselves, and to think always well and highly of 
 others. 
 
 If thou shouldest see another openly sin, or commit 
 some heinous offence, yet oughtest thou not to esteem 
 the better of thyself; for thou knowest not how long 
 thou shalt be able to remain in good estate. 
 
 We are all frail,* but thou oughtest to esteem none 
 more frail than thyself. 
 
 CHAPTER III. 
 
 OF THE DOCTRINE OF TRUTH. 
 
 Happy is he whom truth by itself doth teach,t not 
 by figures and words that pass away ; but as it is in 
 itself. 
 
 Our own opinion and our own sense do often deceive 
 us, and they discern but little. 
 
 What availeth it to cavil [and dispute] much about 
 dark and hidden things; J whereas for being ignorant 
 of them we shall not be so much as reproved at the 
 day of judgment ? 
 
 It is a great folly to neglect the things that are prof- 
 itable and necessary, and give our minds to that which 
 is curious and hurtful : we have eyes and see not.|| 
 
 2. And what have we to do with genus and species 
 [the dry notions of logicians] ? 
 
 He to whom the Eternal Word speaketh, is delivered 
 from a world of unnecessary conceptions. 
 
 •Gen. vili. [21.] t Psalm iclv. rl5.] 
 
 X Eccle«. m. [i^-11.] I P»alm cxr. [5.J 
 
24 OF THE DOCTRINE OF TRUTH. 
 
 From that one Word are all things, and all speak 
 that one ; and this is the beginning, which also speak- 
 eth unto us. 
 
 No man without that [Word] understandeth or judg- 
 eth rightly. 
 
 He to whom all things are one, he who reduceth all 
 things to one, and seeth all things in one ; may enjoy 
 a quiet mind, and remain peaceable in God. 
 
 O God, who art the truth, make me one with thee in 
 everlasting charity. 
 
 It is tedious to me often to read and hear many 
 things : in thee is all that I would have and can desire. 
 
 Let all doctors hold their peace ; let all creatures be 
 silent in thy sight ; speak thou alone unto me. 
 
 3. The more a man is united within himself, and be- 
 cometh inwardly simple [and pure], so much the more 
 and higher things doth he understand without labor ; for 
 that he receiveth intellectual light from above.* 
 
 A pure, sincere, and stable spirit is not distracted, 
 [though it be employed] in many works ; for that it 
 works all to the honor of God, and inwardly being still 
 and quiet, seeks not itself in anything it doth. 
 
 Who hinders and troubles thee more than the unmor- 
 tified affections of thine own heart ? 
 
 A good and godly man disposeth within himself be- 
 forehand those things which he is outwardly to act ; 
 
 Neither do they draw him according to the desires of 
 an inordinate inclination, but he ordereth them according 
 to the prescript of right reason. 
 
 • Matt. xi. [250— Luko x. C21.J 
 
OF THE DOCTRINE OF TRUTH. 25 
 
 Who hath a greater combat than he that laboreth to 
 overcome himself? 
 
 This ouo-lit to be our endeavor, to conquer ourselves, 
 and daily to wax stronger and to make a further growth 
 in holiness. 
 
 4. All perfection in this life hath some imperfection 
 mixed with it; and no knowledge of ours is without 
 some darkness. 
 
 An humble knowledge of thyself is a surer way to 
 God than a deep search after learning ; 
 
 Yet learning is not to be blamed, nor the mere 
 knowledge of anything whatsoever to be disliked, it 
 being good in itself, and ordained by God ; but a good 
 consciencA and a virtuous life is always to be preferred 
 before it. 
 
 But because many endeavor rather to get knowledge 
 than to live well ; therefore they are often deceived, 
 and reap either none, or very slender profit [of their la- 
 bors]. 
 
 5. O, if men bestowed as much labor in the rooting 
 out of vices, and planting of virtues, as they do in mov- 
 ing of questions, neither would there so much hurt be 
 done, nor so great scandal be given in the world, nor 
 so much looseness be practised in religious houses. 
 
 Truly, at the day of judgment we shall not be ex- 
 amined what we have read, but what we have done ;* 
 not how well we have spoken, but how religiously we 
 have lived. 
 
 Tell me now, where are all those doctors and mas- 
 
 * Matt. rxT. 
 3 
 
26 OF WISDOM AND FORETHOUGHT IN 01 R ACTIONS. 
 
 ters, with whom thou wast well acquainted, while they 
 lived and flourished in learning 1 
 
 Now others possess their livings and perhaps do 
 scarce ever think of them. In their lifetime they 
 seemed something, but now they are not spoken of. 
 
 6. O, how quickly doth the glory of the world pass 
 away !* O that their life had been answerable to their 
 learning! then had their study and reading been to 
 good purpose 
 
 How many perish by reason of vain leamingf in this 
 world, who take little care of the serving of God : 
 
 And because they rather choose to be great than 
 humble, therefore they become vain in their imagina- 
 tions .J 
 
 He is truly great, that is great in charity. 
 
 He is truly great that is little in himself, and that 
 maketh no account of any height of honor. Ij 
 
 He is truly wise, that accounteth all earthly things 
 as dung, that he may gain Christ. § 
 
 And he is truly learned, that doeth the will of God, 
 and forsaketh his own will. 
 
 CHAPTER IV 
 
 OF WISDOM AND FORETHOUGHT IN OUR ACTIONS. 
 
 We must not give ear to every saying or suggestion,^ 
 but ought warily and leisurely to ponder things ac- 
 cording to [the will of] God. 
 
 ♦Eccle«. 11. ril.l tTit. i. [10.3 I Rom. 1 [21.1 
 
 I Mat. xviii. [4. J and xxiii. [11. l « Phil. lU. [8.] T 1 John iy. [1.] 
 
OF THE READING OF HOLY SCRIPTURES. 27 
 
 But alas ! such is our weakness, that we often rather 
 believe and speak evil of others than good. 
 
 Those that are perfect men* do not easily give credit 
 to everything one tells them ; for they know that hu- 
 man frailty is prone to evil,t and very subject to fail in 
 words 4 
 
 2. It is great wisdom not to be rash in thy proceed- 
 ings, || nor to stand stiffly in thine own conceits ; 
 
 As also not to believe everything which thou hearest, 
 nor presently to relate again to others^ what thou hast 
 heard or dost believe 
 
 Consult with him that is wise and conscientious, 
 and seek to be instructed by a better than thyself, rather 
 than to follow thine own inventions.lf 
 
 A good life maketh a man wise according to God,** 
 and giveth him experience in many things. ft 
 
 The more humble a man is in himself, and the more 
 subject [and resigned] unto God ; so much the more 
 prudent shall he be in all his affairs, and enjoy greater 
 peace and quiet of heart. 
 
 CHAPTER V. 
 
 OF THB READING OP HOLY SCRIPTURES. 
 
 Truth, not eloquence, is to be sought for in Holy 
 Scripture. 
 
 Each part of the Scripture is to be read with the 
 same spirit wherewith it was written .Jt 
 
 * See note [A.] t Gen. viii. [21.] t James iii. [2.] 
 
 I Prov. xix. [2.] ^ Prov. xvii. [9.] ^ Prov. xii. [15. J 
 
 •* Prov. XV. [33.] tt Eccles. i. [16.] U Rom. xv. £4.] 
 
28 OF INORDINATE AFFECTIONS 
 
 We should rather search after [our spiritual] profit 
 in the Scriptures, than subtilty of speech. 
 
 We ought to read plain and devout books as willing- 
 ly as high and profound 
 
 Let not the authority of the writer offend thee, 
 whether he be of great or small learning ; but let the 
 love of pure truth draw thee to read.* 
 
 Search not who spoke this or that, but mark what is 
 spoken. 
 
 2. Men pass away, but the truth of the Lord re- 
 maineth for ever.f God speaks unto us sundry ways, 
 without respect of persons 4 
 
 Our own curiosity often hindereth us in reading of 
 the Scriptures, when as we will examine and discuss 
 that which we shooild rather pass over without more 
 ado. 
 
 If thou desire to reap profit, read with humility, sim- 
 plicity, and faithfulness ; nor ever desire the estimation 
 of learning. 
 
 Inquire willingly, and hear with silence the words 
 of holy men ; dislike not the parables of the elders, for 
 they are not recoupted without cause. fl 
 
 CHAPTER VI 
 
 OF INORDINATE AFFECTIONS 
 
 Whensoever a man desireth anything inordinately, 
 he is presently disquieted in himself 
 
 • 1 Cot. 11. [4.] t Psalm cxvll. [5.]— Luke xxl. tSJ.l 
 
 t Rom. U. [11.] X. [12.]— Col. 111. [11.] I FroT 1. [6.]— Eccle«. xii. [9.] 
 
OF FLYINO VAIN HOPE AND PRIDE. 
 
 29 
 
 The proud and covetous can never rest. The poor 
 and humble in spirit live together in all peace. 
 
 The man that is not yet perfectly dead to himself, 
 is quickly tempted and overcome in small and trifling 
 things. 
 
 The weak m spirit, and he that is yet in a manner 
 carnal and prone to sensible things, can hardly with- 
 draw himself altogether from earthly desires : 
 
 And therefore he is often afflicted, when he goeth 
 about to withdraw himself from them , and easily fall- 
 eth into indignation, when any opposition is made 
 against him. 
 
 2. And if he hath followed therein his appetite, he 
 is presently disquieted with remorse of conscience ; for 
 that he yielded to his passion, which profiteth him 
 nothing to the obtaining of the peace he sought for. 
 
 True quietness of heart therefore is gotten by resisting 
 our passions, not by obeying them. 
 
 There is then no peace in the heart of a carnal man, 
 nor ill him that is addicted to outward things, but in 
 the spiritual and fervent man 
 
 CHAPTER VII. 
 
 OP FLYING VAIN HOPE AND PRIDE 
 
 He is vain that putteth his trust m man,* or crea- 
 tures 
 
 Be not ashamed to serve others for the love of Jesus 
 Christ ; nor to be esteemed poor in this world. 
 
 * Jer. xvii. [5.] 
 3* 
 
30 OF FLYING VAIN HOPE AND PRIDE. 
 
 Presume not upon tliyself, but place thy hope in 
 God.* 
 
 Do what lieth in thy power, and God will assist thy 
 good affection. 
 
 Trust not in thine own knowledge,! nor in the sub- 
 tilty of any living creature ; but rather in the grace of 
 God, who helpeth the humble, and humbleth those 
 that are self-presuming. 
 
 2. Glor/ not in wealth if thou have it, nor in friends, 
 because potent ; but in God who grivetb ill things, and 
 above all desireth to give thee himself. 
 
 Extol not thyself for the height of thy stature or 
 beauty of thy person, which may be disfigured and 
 destroyed with a little sickness. 
 
 Take not pleasure in thy natural gifts, or wit, lest 
 thereby thou displease God, to whom appertaineth all 
 the good whatsoever thou hast by nature. 
 
 3. Esteem not thyself better than others,}: lest per- 
 haps in the sight of God, who knoweth what is in 
 man, thou be accounted worse than they. 
 
 Be not proud of well-doing ;|| for the judgment of 
 God is far different from the judgment of men, and that 
 often offendeth him which pleaseth them. 
 
 If there be any good in thee, believe that there is 
 much more in others, tLftt so thou mayest conserve 
 humility within thee. 
 
 It is no prejudice unto thee to debase thyself under 
 all men ; but it is very prejudicial to thee to prefer thy- 
 self before any one man. 
 
 • Psalm ixil. [1.] t Jer. Ix. [S3.J 
 
 t Exodus iii. [11.] I Job ii. [tO.J 
 
OF TOO iMUCH FAMILIARITY 31 
 
 The humble enjoy continual peace, but in the heart 
 of the proud is envy, and frequent indignation. 
 
 CHAPTER VIII. 
 
 THAT TOO MUCH FAMILIARITY IS TO BE SHUNNED. 
 
 - - Lay not thy heart open to every one ; but treat of 
 
 thy affairs with the wise and such as fear God.* 
 -. Converse not much with young people and stran- 
 gers.! 
 
 Flatter not the rich: neither do thou appear willing- 
 ly before great personages. 
 ,. Keep company with the humble and plain ones, 
 with the devout and virtuous ; and confer with them of 
 those things that may edify. Be not familiar with any 
 woman ; but in general commend all good women to 
 God. 
 
 Desire to be familiar with God alone and his angels, 
 and avoid the acquaintance of men. 
 
 2. We must have charity toward all, but familiarity 
 [with all] is not expedient. 
 
 Sometimes it falleth out, that a person unknown to 
 i»s is much esteemed of, from the good repor. given 
 him by others ; whose presence notwithstanding is not 
 grateful to the eyes of the beholders 
 
 We think sometimes to please others by our com- 
 pany, and we rather distaste them with those bad 
 qualities which they discover in us. 
 
 • Ecclei. TlU. [12.] t ProT. ▼ [10.] 
 
32 OF OBEDIENCE AND SUBJECTION. 
 
 CHAPTER IX. 
 
 OP OBEDIENCE AND SUBJECTION. 
 
 It is a great matter to live in obedience, to be indei 
 a superior, and not to be at our own disposing. 
 
 It is much safer to obey than to govern. 
 
 Many live under obedience, rather for necessity than 
 for charity; such are discontented, and do easily repi\b 
 [and murmur]. Neither can they attain to freedom of 
 mind, unless they willingly and heartily put themselves 
 under obedience for the love of God. 
 
 Go whither thou wilt, thou shalt find no rest, but in hum- 
 ble subjection under the government of a superior. The 
 imagination and change of places have deceived many. 
 
 2. True it is, that every one willingly doth that 
 which agreeth with his own sense [and liking] ; and is 
 apt to affect those most that are of his own mind ; 
 
 But if God be among us, we must sometimes cease 
 to adhere to our own opinion for the sake of peace. 
 
 Who is so wise that he can fully know all things ? 
 ^7 Be not therefore too confident in thine own opinion ; 
 but be willing to hear the judgment of others. 
 
 If that which thou thinkest be not amiss, and yet 
 thou partest with it for God, and foUowest the opinion 
 of another, it shall le better for thee. 
 
 3. I have often heard, that it is safer to hear and 
 take counsel, than to give it. 
 
 It may also fall out, that each one s opinion may be 
 
I UNIVERSITY 
 
 OF SUPERFLUITY IN WORDS. 33 
 
 good ; but to refuse to yield to others when reason, or 
 a special cause requireth it, is a sign of pride and stiff- 
 ness. 
 
 CHAPTER X. 
 
 OF AVOIDING SUPERFLUITY IN WORDS. ^ 
 
 Fly the tumultuousness of the world as much as 
 thou canst ;* for the talk of worldly affairs is a great 
 hinderance, although they be discoursed of with sincere 
 intention ; 
 
 For we are quickly defiled and enthralled with van- 
 ity. 
 
 Oftentimes I could wish that I had held my peace, 
 when I have spoken ; and that I had not beea in com- 
 pany. 
 
 Why do we so willingly speak and talk one with 
 another, when notwithstanding we seldom return to 
 silence without hurt of conscience ?t 
 
 The cause why we so willingly talk, is for that by 
 discoursing one with another, we seek to recei re com- 
 fort one of another, and desire to ease our mind over- 
 wearied with sundry thoughts : 
 
 And we very willingly talk and think of those things 
 which we most love or desire ; or of those which we 
 feel most contrary [and troublesome] unto us. 
 
 2. But alas, oftentimes in vain, and to no end ; for 
 this outward comfort is the cause of no small loss of 
 inward and divine consolation. 
 
 * Matt. Iv. tl.] xiv. [23.3— Jolrn vi. [15.1 t Matt. vii. [1.]— Rom. U. [1 ] 
 
 — b 
 
34 OF THE OBTAINING OF PEACE. 
 
 Therefore we must watch and pray, lest our time 
 pass away idly. 
 ^j, If it be lawful and expedient for thee to speak, speak 
 those things that may edify 
 
 An evil custom and neglect of our own good doth 
 give too much liberty to inconsiderate speech. 
 
 Yet religious discourses of spiritual things do greatly 
 further our spiritual growth, especially when persons 
 of one mind and spirit be gathered together in God.* 
 
 CHAPTER XI 
 
 OF THE OBTAINING OF PEACE, AND ZEALOUS DESIRE OF 
 PROGRESS IN GRACE. 
 
 We might enjoy much peace, if we would not busy 
 ourselv^es with the words and deeds of other men, with 
 thmgs which appertair. nothing to our charge. 
 
 How can he abide long in peace, who thrusts him- 
 self into the cares of others, who seeks occasions 
 abroad, who little or seldom recollects himself within 
 his own breast ? 
 
 Blessed are the single-hearted : for they shall enjoy 
 much peace 
 
 2 What is the reason why some of the saints were 
 80 perfect and contemplative ? 
 
 Because they labored to mortify themselves wholly 
 to all earthly desires ; and thereiore they could with 
 
 ♦ Acti 1 [14.]— Rom. XV. [5, «5j 
 
AND DESIRE OF PROGRESS IN GRACE. 35 
 
 their whole heart fix themselves upon God, and be free 
 for holy retirement. 
 
 We are too much led by our passions, and too soli- 
 citous for transitory things. 
 
 We also seldom overcome any one vice perfectly, 
 and are not inflamed with a fervent desire to grow bet- 
 ter every day ; and therefore we remain cold and luke- 
 warm [in religion] . 
 
 3. If we were perfectly dead unto ourselves, and not 
 entangled within our own breasts, then should we be 
 able to taste divine things, and to have some experience 
 of heavenly contemplation. 
 
 The greatest, and indeed the whole impediment, is 
 for that we are not disentangled from our passions and 
 lusts, neither do we endeavor to enter into that path of 
 perfection, which the saints have walked before us ; and 
 when any small adversity befalleth us, we are too 
 quickly dejected, and turn ourselves to human comforts. 
 
 4. If we would endeavor, like men of courage, to 
 stand in "the battle, surely we should feel the favorable 
 assistance of God from heaven. 
 
 For He who giveth us occasion to fight, to the end 
 we may get the victory, is ready to succor those that 
 fight [manfully], and do trust in his grace. 
 
 If we esteem our progress in religious life to consist 
 only in some exterior observances, our devotion will 
 quickly be at an end. 
 
 But let us lay the axe to the root, that being freed 
 from passions, we may find rest to our souls. 
 
 5. If every year we would root out one vice, we 
 should sooner become perfect men. 
 
36 OF THE PROFIT OF ADVERSITY 
 
 But now oftentimes we perceive it goes contrary, and 
 that we were better and purer at the beginning of our 
 conversion, than after many years of our profession. 
 
 Our fervor and profiting should increase daily : but 
 now it is accounted a great matter, if a man can retain 
 but some part of his first zeal. 
 
 If we would but a little force ourselves at the begin- 
 ning, then should we be able to perform all things after- 
 ward with ease and delight 
 
 6. It is a hard matter to leave off that to which we 
 are accustomed, but it is harder to go agamst our own 
 wills. 
 
 But if thou dost not overcome little and easy things, 
 how wilt thou overcome harder things ? 
 
 Resist thy inclination in the ver}' beginning, and un- 
 learn evil customs, lest perhaps by little and little they 
 draw thee to greater difficulty 
 
 0, if thou didst but consider how much inward peace 
 unto thyself, and joy unto others, thou shouldest pro- 
 cure by demeaning thyself well, 1 suppose thou would- 
 est be more careful of thy spiritual progress 
 
 CHAPTER XII. 
 
 OF THE PROFIT OF ADVERSITY. 
 
 It is good that we have sometimes some troubles 
 and crosses ; for they often make a man enter into him- 
 self, and consider that he is here in banishment, and 
 ough^ not to place his trust in any worldly thing. 
 
 It is good that we be sometimes contradicted ; and 
 
OF RESISTING TEMPATION. 37 
 
 that there be an evil or a lessening conceit had of us , 
 and this, although we do and intend well. 
 
 These things help often to the attaining of humility, 
 and defend us from vain glory : for then we chiefly 
 seek God for our inward witness, when outwardly we 
 be contemned by men, and when there is no credit 
 given unto us. 
 
 2. And therefore a man should settle himself so 
 fully in God, that he need not to seek many comforts 
 of men. 
 
 When a good man is afflicted, tempted, or troubled 
 with evil thoughts, then he understandeth better the 
 great need he hath of God, without whom he perceiv- 
 eth he can do nothing that is good. 
 
 Then, also, he sorroweth, lamenteth, and prayeth, by 
 reason of the miseries he suffereth. 
 
 Then he is weary of living longer, and wisheth that 
 death would come, that he might be dissolved and be 
 with Christ. 
 
 Then also he well perceiveth, that perfect security 
 and full peace can not be had in this world. 
 
 CHAPTER XIII. 
 
 OF RESISTING TEMPTATION. 
 
 Sf long as we live in this world we can not be with- 
 out tribulation and temptation. 
 
 According as it is written in Job, '* The life of man 
 upon earth is a [life of] temptation."* 
 
 * [Job vii. 1, marginal translation, " warfare.'T 
 4 
 
38 OF RESISTING TEMPTATION. 
 
 Eveiy one therefore ought to be careful about his 
 temptations, and to watch in prayer, lest the devil find 
 an advantage to deceive him ; who never sleepeth, but 
 goeth about seeking whom he may devour. 
 
 No man is so perfect and holy, but he hath some- 
 times temptations ; and altogether without them we can 
 not be. 
 
 2. Nevertheless, temptations are often very profitable 
 to us, though they be troublesome and grievous ; for in 
 them a man is humbled, purified, and instructed. 
 
 4. All the saints passed through many tribulations and 
 temptations, and profited thereby. 
 
 And they that could not bear temptations, became 
 reprobate, and fell away. 
 
 There is no order so holy, nor place so secret, where 
 there be not temptations, or adversities. 
 
 3. There is no man that is altogether free from tempt- 
 ations while he liveth on earth : for in ourselves is the 
 root thereof, being born with inclination to evdl. 
 
 When one temptation or tribulation goeth away, 
 another cometh ; and we shall ever have something to 
 suffer, because we are fallen from the state of our felicity. 
 
 Many seek to fly temptations, and do fall more griev- 
 ously into them. 
 
 By flight alone we can not overcome, but by patience 
 and true humility we become stronger than all our ene- 
 mies. 
 
 4. He that only avoideth them outwardly, and doth 
 not pluck them up by the roots, shall profit little ; yea, 
 temptations will the sooner return unto him, and ho 
 shall feel himself in a worse case than before. 
 
OF RESISTING TEMPTATION. 39 
 
 By little and little, and by patience with long-suffer- 
 ing (through God's help), thou shalt more easily over- 
 come, than with violence and thine own importunity. 
 
 Often take counsels in temptations, and deal not 
 roughly with him that is tempted ; but give him com- 
 fort, as thou wouldest wish to be done to thyself. 
 
 5. The beginning of all evil temptations is incon- 
 stancy of mind, and small confidence in God. 
 
 For as a ship without a helm is tossed to and fro 
 with the waves, so the man who is remiss, and apt to 
 leave his purpose, is many ways tempted. 
 
 Fire trieth iron, and temptation a just man. 
 
 We know not oftentimes what we are able to do, 
 but temptations do show us what we are. 
 
 Yet we must be watchful, especially in the begin- 
 ning of the temptation ; for the enemy is then more 
 easily overcome, if he be not suffered to enter the door 
 of our hearts, but be resisted without the gate at his 
 first knock. 
 
 Wherefore one said, " Withstand the beginnings, for 
 an after remedy comes often too late."* 
 
 For first there cometh to the mind a bare thought 
 [of evil], then a strong imagination thereof, afterward, 
 delight, and an evil motion, and then consent. 
 
 And so by little and little our wicked enemy getteth 
 complete entrance, while he is not resisted in the be- 
 ginning. 
 
 And the longer a man is negligent in resisting, so 
 much the weaker does he become daily in himself, and 
 the enemy stronger against him. 
 
 • Ovid., lib. 1, de Remed. Am. 
 
^U OF RESISTING TEMPTATION. 
 
 6. Some suffer great temptations in the beginning of 
 their conversion ; others in the latter end. 
 
 Others again are much troubled almost through the 
 whole time of their life. 
 
 Some are but easily tempted, according to the wis- 
 dom and equity of the Divine appointment, whicn 
 weigheth the states and deserts of men, and ordaineth 
 all things for the welfare ©f his own chosen ones. 
 
 7. We ought not therefore to despair when we are 
 tempted, but so much the more fervently to pray unto 
 God, that he will vouchsafe to help us in all tribula- 
 tions ; who, surely, according to the words of St. Paul, 
 will give with the temptation such issue, that we may 
 be able to bear it.* 
 
 Let us therefore humble our souls under the hand of 
 God in all temptations and tribulations, for he will save 
 and exalt the humble in spirit. 
 
 8. In temptations and afflictions a man is proved how 
 much he hath profited ; and his reward is thereby the 
 greater, and his graces do more eminently shine forth. 
 
 Neither is it any such great thing if a man be de- 
 vout and fervent, when he feeleth no affliction ; but if 
 in time of adversity he bear himself patiently, there is 
 hope then of great proficiency in grace. 
 
 Some are kept from great temptations, and in small 
 ones which do daily occur, are often overcome ; to the 
 enii that, being humbled, they may never presume on 
 themselves in great matters, who are baflled in so small 
 things. 
 
OF AVOIDING RASH JUDGMENT. 41 
 
 CHAPTER XIV. 
 
 OF AVOIDING RASH JUDGMENT 
 
 - - Turn thine eyes unto thyself, and beware thou judge 
 not the deeds of other men.* In judging of others a 
 man laboreth in vain, often erreth, and easily sinneth ;t 
 but in judging and discussing of himself, he always 
 laboreth fruitfully. 
 
 We often judge of things according as we fancy 
 them ; for private affection bereaves us easily of true 
 judgment. 
 
 If God were always the pure intention of our de- 
 sire, we should not be so easily troubled, through the 
 repugnance of our carnal mind. 
 
 2. But oftentimes something lurketh within, or else 
 occurreth from without, which draweth us after it. 
 
 Many secretly seek themselves in what they do, and 
 know it not. 
 
 They seem also to live in good peace of mind, when 
 things are done according to their will and opinion ; 
 but if things happen otherwise than they desire, ;hey 
 are straightway moved and much vexed. 
 
 The diversities of judgments and opinions cause oft- 
 entimes dissensions between friends and coimtrymen, 
 between religious and devout persons.J 
 
 3. An old custom isiiardly broken, || and no man is 
 willing to be led farther than himself can see. 
 
 •Matt. vii. tl.]— Rom. xv. fl.l +Eccle8. Hi. [16.J 
 
 t Matt. xu. [25.]— Luke xii. [51.] II Jer. xiii, [23.] 
 
 4* 
 
42 OF WORKS DONE IN CHARITY. 
 
 If thou dost more rely upon thine own reason or in- 
 dustry, than upon that power which brings thee under 
 the obedience of Jesus Christ, it will be long before 
 thou become illuminated ; for God will have us perfectly 
 subject unto him, that being inflamed with his love, we 
 may transcend the narrow limits of human reason. 
 
 CHAPTER XV. 
 
 OF WORKS DOXE IN CHARITY. 
 
 For no worldly thing, nor for the love of any man, 
 is any evil to be done ;* but yet, for the profit of one 
 that standeth in need, a good work is sometimes to be 
 intermitted without any scruple, or changed also for a 
 better. 
 
 For by doing this, a good work is not lost, but 
 changed into a better. 
 
 Without charity the exterior work profiteth nothing ;t 
 but whatsoever is done of charity, be it never so little 
 and contemptible in the sight of the world, it becomes 
 wholly fruitful. 
 
 For God weigheth more with how much love a man 
 worketh, than how much he doeth. He doeth much 
 that loveth much. 
 
 2. He doeth much, that doeth a thing well. 
 - " He doeth well that rather serveth the community 
 than his own wilLJ 
 
 Oftentimes it seemeth to be charity, and it is rather 
 
 * Matt. iviU. [8.1 1 1 Cor. xiil. [.'l.]— Luk« vii. [47.] t Phil. 11. [17.] 
 
OF BEARING WITH THE DEFECTS OF OTHERS. 43 
 
 carnality ; because natural inclination, self-will, hope of 
 reward, and desire of our own interest, will seldom be 
 away. 
 
 3. He that hath true and perfect charity, seeketh 
 himself in nothing;* but only desireth in all things 
 that the glory of God should be exalted. 
 
 He also envieth none ; because he afFecteth no pri- 
 vate good; neither will he rejoice in himself; but 
 wisheth above all things to be made happy in the en- 
 joyment of God.f 
 
 He attributeth nothing that is good to any man, but 
 wholly referreth it unto God, from whom as from the 
 fountain all things proceed; in whom finally all the 
 saints do rest as in their highest fruition. 
 
 O, he that hath but one spark of true charity, would 
 certainly discern that all earthly things be full of van- 
 ity. 
 
 CHAPTER XVI 
 
 OF BEARING WITH THE DEFECTS OF OTHERS. 
 
 Those things that a man can not amend in himself 
 or in others, he ought to suffer patiently, until God 
 order things otherwise. 
 
 Think that perhaps it is better so for thy trial and 
 patience, without which all our good deeds are not 
 much to be esteemed. 
 
 Thou oughtest to pray notwithstanding, when thou 
 
 * Phil. U. [21.]— 1 Cor. xiil. [5.] f Psalm xvU [15.] rxiT. [fl.] 
 
44 OF BEARING WITH THE DEFECTS OF OTHERS. 
 
 hast such impediments, that God would vouchsafe 
 to help thee, and that thou mayest bear them kindly.* 
 
 2. If one that is once or twice warned will not give 
 over, contend not with him : but commit all to God, 
 that his will may be fulfilled,! and his name honored 
 in all his servants, who well knoweth how to turn evil 
 into good. 
 
 Endeavor to be patient in bearing with the defects 
 and infirmities of others, of what sort soever they be ; 
 for that thyself also hast many [failings] which must 
 be borne with by others. J 
 
 If thou canst not make thyself such a one as thou 
 wouldest, how canst thou expect to have another in all 
 things to thy liking ? 
 
 We would willingly have others perfect, and yet we 
 amend not our own faults. 
 
 3. We will have others severely corrected, and will 
 not be corrected ourselves. 
 
 The large liberty of others displeaseth us ; and yet 
 we will not have our owm desires denied us. 
 
 We will have others kept under by strict laws ; but 
 in no sort will ourselves be restrained. 
 
 And thus it appeareth, how seldom we weigh our 
 neighbor in the same balance with ourselves. 
 
 If all men were perfect, what should we have to 
 suffer of oiu: neighbor for God ? 
 
 4. But now God hath thus ordered it, that we may 
 learn to bear one another's burdens ;|j for no man is 
 without fault ; no man but hath his burden ; no man 
 
 * Matt. vl. [13.]-Lake xl. [4] t Matt. vl. [10.] 
 
 1 1 TheM. T. [14.]— GaL vi. [1.] 1 1 Gal. Ti. [2.] 
 
OF A RETIRED LIFE. 45 
 
 sufficient of himself; no man wise enough of himself; 
 but we ought to bear with one another, comfort one 
 another, help, instruct, and admonish one another.* 
 
 Occasions of adversity best discover how great vir- 
 tue or strength each one hath. 
 
 For occasions do not make a man frail, but they 
 show what he is. 
 
 CHAPTER XVII. 
 
 OF A RETIRED LIFE. 
 
 Thou must learn to break thy own will in many 
 
 things, if thou wilt have 'peace and concord with 
 others.! 
 
 It is no small matter to dwell in a religious com- 
 munity, or congregation, to converse therein without 
 complaint, and to persevere therein faithfully unto 
 death.| 
 
 Blessed is he that hath there lived well, and ended 
 happily. 
 
 If thou wilt persevere in grace as thou oughtest, and 
 grow therein, esteem thyself as a banished man, and a 
 pilgrim upon earth. U 
 
 Thou must be contented for Christ's sake to be 
 esteemed as a fool in this world, if thou desire to lead 
 a religious life. 
 
 2. The wearing of a [religious] habit, and shaving 
 
 • 1 Thes«. V. [14.1—1 Cor. xil. [25.] t Gal. tI. [1.1 
 
 t Luke ivi. [10.] 1 1 Pet. U. 111.1 
 
46 OF THE EXAMPLES OF THE HOLY FATHERS. 
 
 of the crown, do little profit , but change of manners, 
 and perfect mortification of passions, make a true re- 
 ligious man. 
 
 He that seeketh anything else but merely God, and 
 the salvation of his soul, shall find nothing but tribula- 
 tion and sorrow * 
 
 Neither can he remain long in peace, tnat laboreth 
 not to be the least, and subject unto all. 
 *.- 3. Thou camest to serve, not to rule.f Know that 
 thou wast called to suffer and to labor, not to be idle, 
 or to spend thy time in talk. 
 
 Here therefore men are proved as gold in the fur- 
 nace. 
 
 Here no man can stand, unless he humble himself 
 with his whole heart for the love of God. 
 
 CHAPTER XVHI. 
 
 OF THE EXAMPLES OF THE HOLY FATHERS 
 
 Consider the lively examples of the holy fathers, 
 in whom true perfection and religion shined ;| and thou 
 shalt see how little it is, and almost nothing, which we 
 do now in these days 
 
 Alas ! what is our life, if it be compared to them ! 
 
 The saints and friends of Christ served the Lord in 
 hunger and thirst, in cold and nakedness, in labor and 
 weariness in watchings and fastings, in prayer and 
 holy meditations, in many persecutions and reproaches. 
 
 2. O, how many and grievous tribulations sufiiered 
 
 * Ecclei. 1. [17, 18.]— Ecclus. i. [I8.J t Matt. xx. [28.J t Heb. xl 
 
OF THE EXAMPLEvS OF THE HOLY FATHERS. 47 
 
 the apo»tles, martyrs, confessors, virgins, and all the 
 rest that endeavored to follow the steps of Christ ! 
 
 For they hated their lives in this world, that they 
 might keep them unto life eternal.* 
 
 O, how strict and self-renouncing a life led those 
 holy fathers in the wilderness !t How long and griev- 
 ous temptations suffered they ! How often were they 
 assaulted by the enemy ! What frequent and ft rvent 
 prayers offered they to God ! What rigorous abstinen- 
 ces did they use ! How great zeal and care had they 
 of their spiritual proficiency ! How strong a combat 
 had they for the overcoming of their lusts ! How pure 
 and upright intentions kept they toward God ! 
 
 In the day they labored and in the night they at- 
 tended to continual prayer : although when they la- 
 bored, also, they ceased not from mental prayer. 
 
 3. They spent all their time with profit; every hour 
 seemed short for the service of God. 
 
 And by reason of the great sweetness they felt in 
 contemplation, they forgot the necessity of corporal re- 
 freshments. 
 
 They renounced all riches, dignities, honors, friends, 
 and kinsfolk ;J they desired to have nothing which ap- 
 pertained to the world ; they scarce took things neces- 
 sary for the sustenance of life ; they grieved to serve 
 their bodies even in necessity. 
 
 Therefore they were poor in earthly things, but vei 
 rich in grace and virtues. 
 
 Outwardly they were destitute, but inwardly they 
 were refreshed with grace and divine consolation. 
 
 * John xil. [25.] t Matt. vll. [14] t Matt. xix. [29.] 
 
48 OF THE EXAMPLES OF THE HOLY FATHERS. 
 
 4, They were strangers to the world, but near and 
 familiar friends to God.* 
 
 They seemed to themselves as nothing, and to his 
 present world despicable ; but they were precious and 
 beloved in the eyes of God. 
 
 They were grounded in true humility, lived in simple 
 obedience, walked in love and patience : and therefore 
 they profited daily in the spirit, and obtained great 
 grace in God's* sight. 
 
 They were given for an example to all religious 
 men ; and they should more provoke us to endeavor af- 
 ter spiritual proficiencies, than the number of the luke- 
 warm livers should prevail to make us remiss. 
 
 5. O how great was the fervor of all religious per- 
 sons in the beginning of their holy institution ! 
 
 How great was their devotion to prayer ! What am- 
 bition to excel others in virtue ! How exact discipline 
 then flourished ! How great reverence and obedience, 
 imder the rule of their superiors, observed they in all 
 things. 
 
 Their footsteps yet remaining, do testify that they 
 were indeed holy and perfect men ; who fighting so val- 
 iantly trod the world under their feet. 
 
 Now, he is greatly accounted of, who is not a trans- 
 gressor, and who can with patience endure that which 
 he hath undertaken. 
 
 0, the lukewarmness and negligence of our times ! 
 that we so quickly decline from the ancient fervor, and 
 are come to that pass, that very sloth and lukewarmness 
 of spirit maketh our own life tedious unto us. 
 
 •James It. [4.) 
 
 I 
 
 o- 
 
OF SPIRITUAL EXERCISES. 49 
 
 Wo?ild to God the desire to grow in virtues did not 
 wholly sleep in thee, who hast often seen the many 
 examples of devout and religious persons ! 
 
 CHAPTER XIX. 
 
 OF THE EXERCISES OF A GOOD RELIGIOUS PERSON. 
 
 Thk life of a good religious person ought to be 
 adorned with all virtues ;* that he may inwardly be 
 such aa outwardly he seemeth to men. 
 
 And with reason there ought to be much more with- 
 in, thai, is perceived without. For God beholdeth us ;t 
 whom we are bound most highly to reverence where- 
 soever we are, and to walk in purity,| like angels, in 
 his sight. 
 
 Daily ought we to renew our purposes, and to stir up 
 ourselves to [greater] fervor, as though this were the 
 first day of our conversion ; and to say : 
 
 " Help me, my God, in this my good purpose, and in 
 thy holy service ; and grant that I may now this day 
 begin perfectly ; for that which I have done hitherto is 
 as nothing." 
 
 2. According to oiu: purpose shall be the success of 
 our spiritual profiting ; and much diligence is necessary 
 to him that will profit much. 
 
 And if he that firmly purposeth often faileth, what 
 sl.all he do that seldom purposeth anything, or with 
 little resolvedness ? 
 
 * Matt. V. [48.] t Psalm xxxlil. [13.I-Heb. It. C12, 13.] 
 
 t P;«alrn xv. [2.] 
 6 
 
50 OF SPIRITUAL EXERCI^IS I 
 
 It may fall out sundry way5 ciW: we leave off oui 
 purpose ; yet the light omi»5Aon of [spiritual] exerciser 
 seldom passes without ^ome.loss to our souls. 
 
 The purpose of just men depends not upon their own 
 wisdom, but upon God's grace ; on whom they always 
 rely for whatsoever they take in hand. 
 
 For man proposes, but God disposes ;* neither is the 
 way of man in himself. 
 
 3. If an accustomed exercise be sometimes omitted, 
 either for some act of piety, or profit to my brother ; it 
 may easily afterward be recovered again. 
 
 But if out of a slothful mind, or out of carelessness, i 
 we lightly forsake the same, it is a great offence | 
 against God, and will be found to be prejudicial to our- 1 
 selves. Let us do the best we can, we shall still too I 
 easily fail in many things. f - I 
 
 Yet must we always purpose some certain course, 
 and especially against those [failings] which da n»ost 
 of all molest us. 
 
 We must diligently search into and set in order both 
 the outward and tho inward man, necause both of them 
 are of im.portance to our progfress in godliness. 
 
 4. If thou canoi not contmually recollect thyself, yet 
 do it soxnetimcs, at ♦he least once a day, namely, in 
 the morning or at night. 
 
 In the morning fix thy good purpose ; and at night 
 examine thyself what thou hast done, how thou hast 
 behaved thyself in word, deed, and thought ;| for in 
 these perhaps thou hast oftentimes offended both God 
 and thy neighbor. 
 
 * Ptov. xvi, [9.1 t Eccles. vll. [20.J t Dent. Iv. 
 
OF SPIRITUAL EXERClSKs. 51 
 
 Gird up thy loins like a man against the vile assaults 
 of the devil ; bridle thy riotous appetite, and thou shalt 
 be the better able to keep under all the unruly motions 
 of the flesh. 
 
 Never be entirely idle ; but either be reading, oi 
 writing, or praying, or meditating, or endeavoring 
 something for the public good. 
 
 As for bodily exercises they must be used with dis- 
 cretion, neither are they to be practised of all men alike. 
 
 5. Those [exercises] which are not common are not 
 to be exposed to public view ; for things private are 
 practised more safely at home. 
 
 Nevertheless thou must beware thou neglect not 
 those which are common, being more ready for what is 
 private. But having fully and faithfully accomplished 
 all which thou art bound and enjoined to do, if thou 
 hast any spare time, betake thee to thyself, as thy de- 
 votion shall desire. 
 
 All can not use one kind of [spiritual] exercise, but 
 one is more useful for this person, another for that. 
 
 According to the seasonableness of times also, divers 
 exercises are fitting: some suit better with us on 
 working-days, other on holydays. 
 
 In the time of temptation, we have need of some, 
 and of others in time of peace and quietness. 
 
 Some we mind when we are pensive, and other 
 some when we rejoice in the Lord. 
 
 6. About the time of the chief festivals, good exer- 
 cises are to be renewed, and the prayers of holy men 
 more fervently to be implored. 
 
 From festival to festival, we should make some 
 
52 OF THE LOVE OF SOLITUDE AND SILENCE. 
 
 [good] purpose^ as though we were then to depart out 
 of this world, and to come to the everlasting feast [in 
 heaven.] 
 
 Therefore ought we carefully to prepare ourselves at 
 holy times, and to live more devoutly, and to keep more 
 exactly all things that we are to observe, as though we 
 were shortly at God's hands to receive the reward of 
 our labors. 
 
 7. But if it be deferred, let us think with ourselves 
 that we are not sufficiently prepared, and unworthy yet 
 of so great glory which shall be revealed in us* in due 
 time ; and let us endeavor to prepare ourselves better 
 for our departure. 
 
 " Blessed is that servant," saith the evangelist St. 
 Luke, "whom his Lord when he cometh shall find 
 watching : verily I say unto you, he shall make him 
 nder over all his goods."! 
 
 CHAPTER XX. 
 
 O*" THE LOVE OF SOLITUDE AND SILENCE. 
 
 Seek a convenient time| to retire into thyself, and 
 meditate often upon God's loving-kindnesses. 
 
 Meddle not with curiosities ; but read such things as 
 may rather yield compunction to thy heart, than occu- 
 pation to thy head. 
 
 If thou wilt withdraw thyself from speaking vainly, 
 
 • Rom. viL. [18.J t Luke xii. [43, 44.]— Matt, xxir [46, 47.] 
 
 t Eccles. iii. [1.] 
 
OF THE LOVE OF SOLITUDE AND SILENCE. 53 
 
 and from gadding idly, as also from hearkening after 
 novelties and rumors, tLou shalt find leisure enough 
 and suitable for meditation on good things. 
 -- The greatest saints avoided the society of men,* 
 when they could conveniently, and did rather choose 
 to live to God, in secret. 
 
 2. One said, "As oft as I have been among men^I 
 returned home less a man than I was before. "t 
 
 "I" And this we find true, when we talk long togetner. 
 It is easier not to speak a word at all, than not to speak 
 more words than we should. 
 
 It is easier for a man to keep at home, than to keep 
 himself well when he is abroad. 
 
 He therefore that intends to attain to the more in- 
 ward and spiritual things of religion, must with Jesus 
 depart from the multitude and press of people. J 
 
 No man doth safely appear abroad, but he who gladly 
 can abide at home, out of sight. 
 
 No man speaks securely, but he that holds his peace 
 willingly.il 
 
 No man ruleth safely, but he that is willingly ruled. 
 
 No man securely doth command, but he that hath 
 learned readily to obey. 
 
 3. No man rejoiceth securely, unless he hath within 
 mm the testimony of a good conscience. 
 
 And yet always the security of the saints was full of 
 the fear of God. 
 
 Nehher were they the less anxious and humble in 
 
 • Heb. xi. t3&] t Seneca, Ep vll. 
 
 t Matt. ▼ in y Eccle«. iii. [7.] 
 
54 OF THE LOVE OF SOLITUDE AND SILENCE. 
 
 themselves, fcr that they shined outwardly with grace 
 and great virtues. 
 
 But the security of bad men ariseth from pride and 
 presumption, and in the end it deceiveth them. 
 
 Although thou seem to be a good religious man, or 
 a devout solitary, yet never promise thyself security in 
 this life. 
 
 4f, Oftentimes those who have been in the greatest 
 esteem and account amongst men, have fallen into the 
 greatest danger, by overmuch self-confidence. 
 
 Wherefore to many it is more profitable not to be 
 altogether free from temptations, but to be often as- 
 saulted, lest they should be too secure, and so perhaps 
 be puffed up with pride ; or else too freely give them- 
 selves to worldly comforts 
 
 O, how good a conscience should he keep, thai 
 would never seek after transitory joy, nor ever entangle 
 himself with the things of this world ! 
 
 O, how great peace and quietness should he possess, 
 that would cut off all vain anxiety, and think only upon 
 divine things, and such as are profitable for his soul, 
 and would place all his confidence in God ! 
 
 5. No man is worthy of heavenly comfort, unless he 
 have diligently exercised himself in holy compunction. 
 
 If thou desirest true contrition of heart, enter into 
 thy secret chamber, and shut out the tumults of the 
 world, as it is written, " In your chambers be ye 
 grieved."* In thy chamber thou shalt find what abroad 
 ihou shalt too often lose. 
 
 The more thou visitest thy chamber, the more thou 
 
 * Psalm iv. [4 Latin Version.] 
 
 I 
 
OF THE LOVE OF SOLITUDE AND SILENCE. 55 
 
 wilt like it ; the less thou comest thereunto, the more 
 thou wilt loath it. If in the beginning of thy conver- 
 sion thou art content to remain in it, and keep to it 
 well, it will afterward be to thee a dear friend, and a 
 most pleasant comfort. 
 
 6. In silence and in stillness a religious soul advau- 
 tageth herself, and learneth the mysteries of Holy 
 Scripture. 
 
 There she findeth rivers of tears, wherein she may 
 every night* wash and cleanse herself; that she may 
 be so much the more familiar with her Creator, by how 
 much the farther off she liveth from all worldly dis- 
 quiet. 
 
 Whoso, therefore, withdraweth himself from his ac- 
 quaintance and friends, God will draw near unto him 
 with his holy angels. 
 
 It is better for a man to live privately, and to take 
 care of himself, than to neglect his soul, though he 
 could work wonders in the world. 
 
 It is commendable in a religious person stldom to go 
 abroad, to be unwilling to see or be seen. 
 
 7. Why art thou desirous to see that which it is 
 unlawful for thee to have ? The world passeth away 
 and the lust thereof. 
 
 Our sensual desires draw us to rove abroad; but 
 when the time is past, what carriest thou home with 
 ihee but a burdened conscience and distracted heart ? 
 
 A merry going out bringeth often a mournful return 
 home ; and a joyful evening makes [many times] a sad 
 moming.t 
 
 ♦Psalm vl [6.] tProv. xIt. [13.| 
 
56 OF THE LOVE OF SOLITUDE AND SILENCE 
 
 So all carnal joy enters gently, but in the end it bites 
 and stings to death. 
 
 What canst thou see elsewhere, which thou canst 
 not see here ?* Behold the heaven and the earth and 
 all the elements ; for of these are all things created. 
 
 8. What canst thou see anywhere that can long con- 
 tinue under the sun 1 
 
 Thou thinkest perchance to satisfy thyself, but thou 
 canst never attain it. 
 
 Shouldst thou see all things present before thine 
 eyes, what were it bMt a vain [and unprofitable] sight ?t 
 
 Lift up thine eyes J: to God in the highest, and pray 
 him to pardon thy sins and negligences. 
 
 Leave vain things to the vain ; but be thou intent 
 upon those things which God hath commanded thee. 
 
 Shut thy door upon thee,l| and call unto thee Jesus, 
 thy beloved. 
 
 Stay with him in thy closet, for thou shalt not find 
 so great peace anywhere else. 
 
 If thou hadst not gone abroad and hearkened to idle 
 rumors, thou wouldest the better have preserved a 
 happy peace of mind. But since thou delightest some- 
 times to hear novelties, it is but fit thou suffer for it 
 some disquietude of heart. 
 
 *Ec;ies i. ll«.j tEccIes. iii [11.] t Psalm cxxi. [l.J Matt. vi. [ft J 
 
OF COMPUNCTION OF HEART. 57 
 
 CHAPTER XXL 
 
 OF COMPUNCTION OF HEART. 
 
 If thou wilt make any progress in godliness, keep 
 thyself in the fear of God,* and affect not too much 
 liberty. Restrain all thy senses under [the severity 
 of] discipline, and give not thyself over to foolish 
 mirth. 
 
 Give thyself to compunction of heart, and thou shalt 
 gain much devotion thereby. 
 
 Compunction layeth open much good, which disso- 
 luteness is wont quickly to destroy. 
 
 It is a wonder that any man can ever perfectly re- 
 joice in this life, if he duly consider, and throughly 
 weigh his state of banishment, and the many perils 
 wherewith his soul is environed. 
 
 2. Through levity of heart, and small care for our 
 failings, we become insensible of the real sorrows of 
 our souls ; and so oftentimes we vainly laugh, when 
 we have just cause to weep. 
 
 There is no true liberty nor right joy but in the fear 
 of God, accompanied with a good conscience. 
 
 Happy is he who can cast off all distracting imped- 
 iments, and bring himself to the one single purpose of 
 holy compunction. 
 
 Happy is he who can abandon all that may defile his 
 conscience or burden it. 
 
 *ProT. xix. [23.] 
 
58 OF COMPUNCTION OF HEART. 
 
 Resist manfully; one custom overcometh another. 
 If tlou canst let others alone in their matters, they 
 lik(»wise shall not hinder thee in thine. 
 
 3. Busy not thyself in matters which appertain to 
 others: neither do thou entangle thyself with the af- 
 fairs of thy betters. 
 
 Still have an eye to thyself first, and be sure more 
 especially to admonish thyself before all thy beloved 
 friends. 
 
 If thou hast not the favor of men, be not grieved at 
 it ;* but take this to heart, that thou dost not behave 
 thyself so warily and circumspectly as it becometh the 
 servant of God, and a devout religious man. 
 
 It is better oftentimes, and safer, that a man should 
 not have many consolations in this life,t especially 
 such as are according to the flesh. 
 
 But that we have not divine consolations at all, or 
 do very seldom taste them, the fault is ours, because 
 we seek not after compunction of heart, nor do alto- 
 gether forsake the vain and outward comforts [of this 
 world] . 
 
 4. Know that thou art unworthy of divine consola- 
 tion, and that thou hast rather deserved much tribula- 
 tion. 
 
 When a man hath perfect contrition, then is the 
 whole world grievous and bitter unto him.| 
 
 A good man findeth [always] sufficient cause for 
 mourning and weeping. 
 
 For whether he consider his own or his neighbor's 
 
 • Gal. I. [10.] t Psalm lixvl. [5].— [Perhaps 2 Sam.iil. 17.1 
 
 t Judges ii. [4.] ix. [26.]— 2 Kings xiiL 
 
0~ ' 
 
 OF COMPUNCTION OF HEART. 69 
 
 estate, he knoweth that none liveth here without tribu- 
 lation. 
 
 And the more narrowly a man looks into himself, so 
 much the more he sorroweth. 
 
 Our sins and wickednesses wherein we lie so enrapl, 
 that we can seldom apply ourselves to heavenly con- 
 templations, do minister unto us matter of just sorrow 
 and inward compunction. 
 
 5. Didst thou oftener think of thy death* than of thy 
 living long, there is no question but thou wouldst be 
 more zealous to amend. 
 
 If also thou didst but consider withhi thyself the in- 
 fernal pains in the other world,! I believe thou wouldst 
 willingly undergo any labor or sorrow iii this world, 
 and not be afraid of the greatest austerity. 
 
 But because these things enter not to the heart, and 
 we still love those things only that delight us, therefore 
 it is we remain cold and very dull in religion. 
 
 6. It is often our want of spirit which maketh our 
 miserable bodies so easily complain. 
 
 Pray therefore unto the Lord with all humility, that 
 he will vouchsafe to give thee the spirit of compunc- 
 tion. And say with the prophet, " Feed me, O Lord, 
 with the bread of tears, and give me plenteousness of 
 tears to drink."t 
 
 ♦ S j;lo8. vii . [1 , 2.] t Matt, ixv. [41.1 t Psalm Ixxx. [*•] 
 
60 OF THE CONSIDERATION 
 
 CHAPTER XXII 
 
 OF THE CONSIDERATION OF HUMAN MISER \r 
 
 Miserable thou art, wheresoever thou oe, or whith- 
 ersoever thou turnest, unless thou turn thyself unto 
 God. 
 
 Why art thou troubled when things succeed not as 
 thou wouldest or desirest ? For who is he that hath 
 all things according to his mind ?* neiither I nor thou, 
 nor any man upon earth. 
 
 There is none in this world, even though he be 
 king or bishop, without some tribulation or perplex- 
 ity 
 
 Who is then in the best case [or condition] ? even 
 even he who is able to suffer something for God. 
 
 2. Many weak and infirm persons say, Behold! 
 what a happy life such an one leads ;t how wealthy, 
 how great he is, in what power and dignity ! 
 
 But lift up thine eyes to the riches of Heaven, and 
 thou shalt see that all the goods of this life are nothing 
 to be accounted of. They are very uncertain, and 
 rather burdensome than otherwise, because they are 
 never possessed without anxiety and fear. 
 
 Man's happiness consisteth not in having abundance 
 of temporal goods, J but a moderate portion is sufficient 
 for him 
 
 ♦ Eccles. vl [21 t Luke xil [19 J t Ptot lix. [1.] 
 
OF HUMAN MISERY. 61 
 
 Truly it is misery [enough] even to live upon the 
 earth.* 
 
 The more spiritual a man desires to be, the more 
 bitter does this present life become to him ; because he 
 sees more clearly and perceives more sensibly the de- 
 fects of human corruption. « 
 
 For to eat and to drink, to sleep and to watch, to labor 
 and to rest, and to be subject to other necessities of 
 nature, is doubtless a great misery and affliction to a 
 religious man, who would gladly be set loose, and free 
 from all sin. 
 
 3. For the inward man is much weighed down with 
 these [outward and] corporal necessities while we live 
 in this world. 
 
 Therefore the prophet prayeth with great devotion 
 to be enabled to be free from them, saying, " Bring me, 
 O Lord, out of my necessities"! 
 
 But wo be to them that know not their own misery ; 
 and a greater wo to them that love this miserable and 
 corruptible life !| 
 
 For some there be who so much doat upon it, that 
 although by labor or by begging they can scarce get 
 mere necessaries, yet if they might be able to live here 
 always, they would care nothing at all for the kingdom 
 of God. 
 
 4. 0, hov/ senseless are these men, and unbelieving 
 in heart, who lie so deeply sunk in the earth, that they 
 can relish nothing but carnal things !|| 
 
 But miserable as they are, they shall in the end feel 
 
 * Job xiT. [1.]— Eccles. u. [17.] t Psalm xxv. [17.] 
 
 I Rom. Tiii. [S3.] I Rom. viii. [5.] 
 
62 OF THE CONSIDERATION 
 
 to their cost how vile and how nothing that was which 
 they loved. 
 
 Whereas the saints of God and all the devout friends 
 of Christ regarded not those things which pleased the 
 flesh, nor those which flourished in this life, but longed 
 after the everlasting riches* with their whole hope and 
 earnest intention. 
 
 Their whole desire was carried upward to things 
 durable and invisible, that the desire of things visible 
 might not draw them to things below. 
 
 5. 0, my brother, lose not thy confidence of making 
 progress in godliness ; there is yet time, the hour is 
 not yet passed. f 
 
 Why wilt thou defer thy good purpose from day to 
 day ? Arise and begin in this very instant, and say, 
 " Now is the time to be doing, now is the time to be 
 striving, now is the fit time to amend myself." 
 
 When thou art ill at ease and much troubled, then is 
 the time of deserving best. 
 
 Thou must pass through fire and water| before thou 
 come to the place of refreshing. 
 
 Unless thou dost earnestly force thyself, thou shalt 
 never get the victory over sin. 
 
 So long as we carry about us this frail body of ours, 
 we can never be without sin, or live without weariness 
 and pain. 
 
 We would gladly be quiet and freed from all misery, 
 but seeing by sin we have lost our innocency, we have 
 together with that lost also the true felicity. [| 
 
 * 1 Pet. 1. [4.]— Ileb. xi. [26.] t Rom. xiii. [1 l.J— Ileb. x. [35.] 
 
 t Psalm xlvi. [12] I Rom. vii. [24.]— Gen. lii. [17.) 
 
OF HUMAN MISERY. 63 
 
 Therefore it becomes us to have patience, and to 
 wait for the mercy of God, till this iniquity pass away, 
 and mortality be swallowed up of life !* 
 
 6. 0, how great is human frailty, which is always 
 prone to evil !t 
 
 To-day thou confessest thy sins, and to-morrow thou 
 committest the very same thou hast confessed. 
 
 Now, thou art purposed to look well unto thy ways, 
 and within a while thou so behavest thyself, as inough 
 thou hadst never any such purpose at all. 
 
 Good cause have we therefore to humble ourselves,^ 
 and never to have any great conceit of ourselves : 
 since we are so frail and so inconstant. 
 
 Besides that may quickly be lost by our own negli- 
 gence, which, by the grace of God, with much labor 
 we have scarce at length obtained. 
 
 7. What will become of us in the end, who begin so 
 early to wax lukewarm ! 
 
 Wo be unto us, if we will so [soon] give ourselves 
 unto ease, as if all were in peace and safety, when as 
 yet there appeareth no sign of true holiness in our con- 
 versation ! 
 
 We have much need like young beginners to be 
 newly instructed again to good life, if haply thore be 
 some hope of future amendment, and greater profi 3iency 
 in things spiritual. 
 
 ♦ t Cor. V. [4,] t Gen. vi. [5.] viil. [21.] 1 3 Maccab. Ix. [11.] 
 
64 OF MEDITATION ON DEATH 
 
 CHAPTER XXIII. 
 
 OF MEDITATION ON DEATH 
 
 ^ - Very quickly there will be an end of thee here ;* 
 look what will become of thee in another world 
 
 To-day the man is here ; to-morrow he hath disap- 
 peared 
 
 And when he is out of sight, quickly also is he out 
 of mind 
 
 0, the stupidity and hardness of man's heart, which 
 thinketh only upon the present, and doth not rather 
 care for what is to come ! 
 
 Thou oughtest so to order thyself in all thy thoughts 
 and actions, as if to-day thou wert about to die.f 
 
 If thou hadst a good conscience, thou wouldst not 
 greatly fear death4 
 
 It were better to avoid sins than to fly death. | 
 
 If to-day thou art not prepared, how wilt thou be so 
 to-morrow ?§ 
 
 To-morrow is uncertain, and how knowest thou that 
 thou shalt live till to-morrow ? 
 
 2. What availeth it to live long, when there is so 
 small amendment in our practice ! 
 
 Alas ! length of days doth more often make our sins 
 the greater, than our lives the better ! 
 
 O that we had sj-cnt but one day in this world 
 thoroughly well ! 
 
 ♦ Job. Ix. [25, 26.] ilv. [1, 2.1— Luke xil. [20.1— Heb. Ix. [27.] 
 t Matt. XXV. [xiii.] X Luke lii. [37.1 
 
 I Wisd. Iv. [Ifi.] « Matt. xxiv. [44.] xxv. [10.1 
 
 o " 
 
OF MEDITATION ON DEATH. 65 
 
 Many there are who count how long it is since their 
 conversion ; and yet full slender oftentimes is the fruit 
 of amendment of life. 
 
 If to die be accounted dreadful, to live long may per- 
 haps prove more dangerous. 
 ^> Happy is he that always hath the hour of his death 
 before his eyes,* and daily prepareth himself to die. 
 
 If at any time thou hast seen another man die, make 
 account thou must also pass the same way.f 
 
 3. When it is morning, think thou mayest die before 
 night ; 
 
 And when evening comes, dare not to promise thy- 
 self the next morning. 
 
 Be thou therefore always in a readiness, and so lead 
 thy life that death may never take thee unprepared.^ 
 
 Many die suddenly and when they look not for it ; 
 for the Son of Man will come at an hour when we 
 think not. II 
 
 When that last hour shall come, thou wilt begin to 
 have a far different opinion of thy whole life that is 
 past, and be exceeding sorry thou hast been so care- 
 less and remiss. 
 
 4. 0, how wise and happy is he that now laboreth 
 to be such a one in his life, as he wisheth to be found 
 at the hour of his death ! 
 
 A perfect contempt of the world,^ a fervent desire to 
 go forward in virtue, the love of discipline, the pain- 
 fulness of repentance, the readiness of obedience, the 
 denying of ourselves, and the bearing any affliction for 
 
 * Eccles. Tli [IJ t Heb. ix. [27,] t Luke xxl. [36.] 
 
 I Matt. zzlT. L44.]-»Liike xii. [40.] « Ecclus. xU. [1.] 
 
66 OF MEDITATION ON DEATH. 
 
 the love of Christ, patiently, will give us great con- 
 fidence we shall die happily. 
 
 While thou art in health thou mayest do much 
 good ; but when thou art sick, I see not what thou art 
 able to do. 
 
 Few by sickness grow better and more reformed ; 
 as also they who wander much abroad, seldom thereby 
 become holy. 
 4- 5. Trust not to friends and kindred, neither do thou 
 put off the care of thy soul's welfare till hereafter; 
 for men will sooner forget thee than thou art aware of. 
 
 It is better to look to it betime, and do some good 
 beforehand, than to trust to other men's help.* 
 
 If thou beest not careful for thyself now, who will 
 be careful for thee hereafter ? 
 
 The time that is now present is very precious ; 
 now are the days of salvation ; now is the acceptable 
 time. 
 * - But alas ! that thou shouldest spend thy time so idly 
 here, when thou mightest purchase to live eternally 
 hereafter. 
 
 The time will come, when thou shalt desire one day 
 or hour to amend in, and I can not say that it will be 
 granted thee. 
 
 6. beloved, from how great danger mightest thou 
 deliver thyself, from how great fear free thyself, if thou 
 wouldst be ei er fearful and mindful of death ! 
 
 Labor now to live so, that at the hour of death thou 
 mayest rather rejoice than fear. 
 
 * I»aiah xxx. 15.] rrxi. [l.]-Jer. xvii. [5.] xlviil [7.]-Matt, ri. [20.] 
 
OF MEDITATION ON DEATH. 67 
 
 Learn now to die to the world, that thou mayest then 
 begin to live with Christ.* 
 
 Learn now to contemn all [earthly] things,! that 
 thou mayest freely go to Christ. 
 
 Chastise thy body now by repentance,| that thou 
 mayest then have assured confidence. 
 '■' 7. Ah ! fool, why dost thou think to live long, when 
 thou canst not promise to thyself one day ?|| 
 
 How many have been deceived and suddenly 
 snatched away ! 
 
 How often dost thou hear these reports : Such a man 
 is slain, another man is drowned, a third breaks his 
 neck with a fall from some high place, this man died 
 eating, and that man playing ! 
 
 One perished by fire, another by the sword, another 
 of the plague, another was slain by thieves. Thus 
 death is the end of all, and man's life suddenly passeth 
 away like a shadow.^ 
 
 8. Who shall remember thee when thou art dead? 
 and who shall pray for thee ? 
 
 Do, do now, my beloved, whatsoever thou art able lo 
 do ; for thou knowest not when thou shalt die, nor yet 
 what shall befall thee after thy death. 
 
 Now whilst thou hast time, heap unto thyself ever- 
 lasting riches. TF 
 
 Think on nothing but the salvation of thy soul, care 
 for nothing but the things of God. 
 
 Make now friends to thyself by honoring the saints 
 of God, and imitating their actions, that when thou fail- 
 
 • Rom. vi. [8.] t Luke xiv. [33.] t 1 Cor ix. [27.] D Luke xii. [20.] 
 ^ Job xiv. [2.] T Matt. vi. [20.]— Luke xii. [33.]— Gal. vi. [8.) 
 
68 OF JUDGMENT, AND THE 
 
 esi in this short life, they may receive thee into ever- 
 lasting habitations.* 
 
 ' Keep thyself as a stranger and pilgrim upon the 
 earth,t and as one to whom the affairs of this world do 
 nothing appertain. 
 
 Keep thy heart free, and lifted up to God, because 
 thou hast here no abiding city.J 
 
 Send thither thy daily prayers and sighs, together 
 with thy tears, that after death thy spirit may be found 
 worthy with much happiness to pass to the Lord. 
 4. men. 
 
 CHAPTER XXIV. 
 
 OF JUDGMENT, AND THE PUNISHMENT OF SINNERS. 
 
 In all things have a special aim to thy end, and how 
 thou wilt be able to stand before that severe Judge || to 
 whom nothing is hid, who is not pacified with gifts, 
 nor admitteth any excuses, but will judge according to 
 right and equity. 
 
 wretched and foolish sinner, who sometimes fear- 
 est the countenance of an angry man, what answer 
 wilt thou make to God, who knoweth all thy wicked- 
 ness !^ 
 
 Why dost thou not provide for thyselfjTT against that 
 great day of judgment, when no man can excuse or 
 answer for another, but every one shall have enough to 
 answer for himself ! 
 
 • Luke xvi. [9.]— Heb. xl.^ 1 1 Pet. U. [11.] t Heb. xlU. [14.1 
 
 1 Heb X. [31.] « Job ix. [2.] T Luko xtL [9J 
 
PUNISHMENT OF SINNERS. 69 
 
 Now are thy pains profitable, thy tears accepiable,* 
 thy groans audible, thy grief pacifieth God, and pur- 
 geth thy soul, 
 
 2. The patient man hath a great and wholesome pur- 
 gatory,! who though he receive injuries, yet grieveth , 
 more for the malice of another, than for his own : 
 wrong; who prayeth willingly for his adversaries,^ | 
 and from his heart forgiveth their offences ; he delay- 1 
 eth not to ask forgiveness of whomsoever he hath of- ' 
 fended ; he is sooner moved to compassion than to an- i 
 ger ; he often offereth [a holy] violence to himself, 
 and laboreth to bring the body wholly into subjection j 
 to the spirit. 
 
 It is better to purge out our sins, and cut off our 
 vices here, than to keep them to be punished hereafter. 
 
 Verily we do but deceive ourselves through an inor- 
 dinate love of the flesh. 
 
 3. What is that, that infernal fire shall feed upon, 
 but thy sins ? 
 
 The more thou sparest thyself now and followest 
 the flesh, so much the more hereafter shall be thy pun- 
 ishment, and thou storest up greater fuel for that flame. 
 
 In what thing a man hath sinned, in the same shall 
 he be the more grievously punished. 
 
 There shall the slothful be pricked forward with 
 burning goads, and the gluttons be tormented with hun- 
 ger and thirst. 
 
 There shall the luxurious and lovers of pleasures 
 be bathed in burning pitch and stinking brimstone, and 
 the envious, like mad dogs, shall howl for very grief. 
 
 * 8 Cor. vl. r4.J t James i. [4.] t Luke xjciii. [34.]— Act* vil. 160.] 
 
70 OF JUDGMENT, AND THE 
 
 4. There is no sin but shall have its proper tor- 
 ment. 
 
 There the proud shall be filled with all confusion ; 
 the covetous shall be pinched with miserable penury. 
 
 One hour o( pain there shall be more bitter than a 
 thousand years of the sharpest penance here ! 
 
 There is no quiet, no comfort for the damned there ;* 
 yet here we have some intermission of our labors, and 
 enjoy the comfort of our friends. 
 
 Be now solicitous and sorrowful because of thy sins, 
 that at the day of judgment thou mayest be secure 
 with the company of blessed souls. 
 
 For then shall the righteous with great boldness 
 stand against such as have vexed and oppressed them.f 
 
 Then shall he stand to judge them, who doth now 
 humbly submit himself to the censures of men. 
 
 Then shall the poor and humble have great confi- 
 dence, but the proud man shall be compassed with fear 
 on every side. 
 
 5. Then will it appear that he was wise in this world, 
 who had learned for Christ to be a fool and despised. 
 
 Then shall every affliction patiently undergone de- 
 light us, when the mouth of iniquity shall be stopped 
 up4 
 
 Then shall the devout rejoice, and the profane shall 
 mourn. 
 
 Then shall he more rejoice that hath beat down his 
 own flesh, than he that hath abounded in all pleasure 
 and delight, fl 
 
 ♦ Job xl. [12.] xll. tWisd. V. [1.] 
 
 t Psalm cvii. [42.] 1 2 Cor. iv. [17.] 
 
PUNISHiMENT OF SINNERS 71 
 
 Then shall the poor attire shine gloriously, and the 
 precious robes seem vile and contemptible. 
 
 Then shall be more commended the poor cottage, 
 than the gilded palace. 
 
 Then will constant patience more avail us, tian all 
 earthly power. 
 
 Then simple obedience shall be preferred before all 
 worldly wisdom.* 
 
 6. Then shall a good and clear conscience more re- 
 joice a man, than the profound [learning of ] philosophy. 
 
 Then shall the contempt of riches weigh more than 
 all the worldling's treasure. 
 
 Then wilt thou be more comforted that thou hast 
 prayed devoutly, than that thou hast fared daintily. 
 
 Then wilt thou be more glad thou hast kept silence, 
 than that thou hast talked much. 
 
 Then will good works avail more than many goodly 
 words. 
 
 Then a strict life and severe repentance will be more 
 pleasing than all earthly delights. 
 
 Accustom thyself now to suffer a little, that thou 
 mayest then be delivered from more grievous pains. 
 
 Prove first here what thou canst endure hereafter. 
 
 If now thou canst endure so little, how wilt thou 
 then be able to endure eternal torments 1 
 
 If now a little suffering make thee so impatient, what 
 will hell-fire do hereafter ? 
 
 Assure thyself thou canst not have two paradises; 
 it is impossible to enjoy delights in this world, and af- 
 ter that to reign with Christ. 
 
 * Isaiah ixix. [19] 
 
72 OF THE ZEALOUS AMENDMENT 
 
 7. Suppose thou hast hitherto lived always in hon- 
 ors and delights, what would all this avail thee if thou 
 wert to die at this instant ?* 
 
 All therefore is vanity,t but to love God and serve 
 him only. 
 
 For he that loveth God with all his heart, is neither 
 afraid of death nor punishment, nor of judgment, nor 
 of hell ; for perfect love gives secure access to God.J 
 
 But he that takes delight in sin, what marvel is it if 
 he be afraid, both of death and judgment ? 
 
 Yet it is good, although love be not yet of force to 
 withhold thee from sin, that at least the fear of hell 
 should restrain thee. 
 
 But he that layeth aside the fear of God, can never 
 continue long in good estate, but falleth quickly into 
 the snares of the devil. 
 
 CHAPTER XXV. 
 
 OF THE ZEALOUS AMENDMENT OF OUR WHOLE LIFE. 
 
 Be watchful and diligent in the service of God ;IJ 
 and often bethink thyself wherefore thou earnest hither, 
 and why thou hast left the world. Was it not that thou 
 mightest live to God, and become a spiritual man ? 
 
 Be fervent then to come forward,^ for shortly thou 
 shalt receive a reward of thy labors ; there shall not 
 be then any fear or sorrow in thy coasts. ■[[ 
 
 •Luke xll. [20.J t Eccles. i. [2.] t Rom. viii. [39.] 
 
 I S Tim. iv. [5.] ♦ Matt. v. [48.] \ Rer. xxi. [4.] xxii. [3.] 
 
OF OUR WHOLE LIFE. 73 
 
 Labor but now a little, and thou shalt find great rest, 
 yea, perpetual joy [to thy soul].* 
 
 If thou contiuuest faithful and fervent in doing [good], 
 no doubt but God will be faithful and liberal in reward- 
 ing thee.f 
 
 Thou oughtest to have a good hopej for getting the 
 victory ; but thou must not be secure, lest thou wax 
 either negligent or proud. 
 
 2. When one that was in anxiety of mind, often 
 wavering between fear and hope, did once, being op- 
 pressed with grief, humbly prostrate himself in a 
 church before the altar in prayer, and said within him- 
 self, " 0, if I knew that I should yet persevere!" he pres- 
 ently heard within him an answer from God, which 
 said, " What if thou didst know it, what wouldest thou 
 do ? Do now what thou wouldest do then, and thou 
 shalt be secure." 
 
 And being herewith comforted and strengthened, he 
 committed himself wholly to the will of God, and that 
 noisome anxiety ceased : 
 
 Neither had he any mind to search curiously any 
 further, to know what should befall him ; but rather 
 labored to understand what was the perfect and accept- 
 able will of God, II for the beginning and accomplishing 
 of every good work. 
 
 3. " Hope in the Lord and do good," saith the 
 prophet, " and inhabit the land, and thou shalt be fed in 
 the riches thereof."^ 
 
 One thing there is that draweth many back from a 
 
 ♦ Ecclus. 11. 127.1— Rev. xxl. [4.1 xxll. [3.1 t Matt. xiv. [23.] 
 
 t Rom. V. (5 ; II Rom tii. [2 ] ^ Psalm xxxvU. [3 ] 
 
 7 
 
 , 
 
74 OF THE ZEALOUS AMENDMENT 
 
 spiritual progress, and the diligent amendment of their 
 lives ; viz., extreme fear of the difficulty, or the labor 
 of the combat. 
 
 However, they above others improve most in virtue, 
 that endeavor most to overcome those things which are 
 most grievous and contrary unto them. 
 
 For there a man improveth more and obtaineth 
 greater grace, where he more overcometh himself and 
 moriitieth himself in spirit. 
 
 4. But all men have not equally much to overcome 
 and mortify. 
 
 Yet he that is zealous and diligent, though he have 
 more passions, shall profit more in virtue, than another 
 that is of a more temperate disposition, if he be less 
 fervent in the pursuit of virtue. 
 
 Two things especially much further our amendment, 
 to wit, to withdraw ourselves violently from that to 
 which nature is viciously inclined, and to labor earnest- 
 ly for that virtue which we most want. 
 
 Be careful also to avoid with great diligence those 
 things in thyself, which do commonly displease thee 
 in others. 
 
 5. Gather some profit to thy soul wheresoever thou 
 be ; so as if thou seest or hearest of any good ex- 
 amples, stir up thyself to the imitation thereof. 
 
 But if thou seest anything worthy of reproof, beware 
 thou do not the same. And if at any time thou hast 
 done it, labor quickly to amend it. 
 
 As thine eye observeth others,* so art thou also 
 noted again by others 
 
 * Matt. vil. [3.] 
 
OF OUR WHOLE LIFE. 75 
 
 0, how sweet and pleasant a thing it is, to see 
 [Chrisiian] brethren fervent and devout, well-mannered 
 and well disciplined !* 
 
 And on the contrary, how sad and grievous a thing 
 it is, to see them live in a dissolute and disordered sort, 
 not applying themselves to that for which they are 
 called ! 
 
 How hurtful a thing is it, when they neglect the 
 good purposes of their vocation, and busy themselves 
 in that which is not committed to their care ! 
 
 6. Be mindful of the profession thou hast made, and 
 have always before the eyes of thy soul the remem- 
 brance of thy Savior crucified. 
 
 Thou hast good cause to be ashamed in looking upon 
 the life of Jesus Christ, seeing thou hast not as yet 
 endeavored to conform thyself more unto him, though 
 thou hast been a long time in the way of God. 
 
 A religious person that exerciseth himself seriously 
 and devoutly in the most holy life and passion of our 
 Lord, shall there abundantly find whatsoever is neces- 
 sary and profitable for him ; neither shall he need to 
 seek any better thing, out of Jesus. 
 
 0, if Jesus crucified would come into our hearts,! 
 how quickly and fully should we be instructed [in all 
 truth] ! 
 
 7. A fervent religious person taketh and beareth all 
 well that is commanded him. 
 
 But he that is negligent and cold, hath tribulation 
 upon tribulation, and on all sides is afflicted ; for he is 
 
 * Eph. V. [perhaps \v. 1, 16.1—1 Cor. xil. [18.]— Ecclcs. iii. [1.3 
 t Gal ii. [20.] vi. [14.] 
 
76 OF THE ZEALOUS AMENDMENT 
 
 void of inward consolation, and is forbidden to seek 
 external comforts. 
 
 A religious person that liveth not according to dis- 
 cipline, lies open to great mischief to the ruin of his 
 soul. 
 
 He that seeketh liberty and ease, shall ever I've in 
 disquiet ; for one thing or other will displease him.* 
 
 8. that we had nothing else to do, but always 
 with our mouth, and whole heart to praise our Lord 
 God! 
 
 O that thou mightest never have need to eat, nor 
 drink, nor sleep ; but mightest always praise God, and 
 only employ thyself in spiritual exercises ; thou should- 
 est then be much more happy than now thou art, when 
 for so many necessities thou art constrained to serve 
 thy body. 
 
 Would God these necessities were not at all, but 
 only the spiritual reflections of the soul, which, alas, 
 we taste of too seldom ! 
 
 9. When a man cometh to that estate, that he seeketh 
 not his comfort from any creature, then doth he begin 
 perfectly to relish God. Then shall he be contented 
 with whatsoever doth befall him in this world. 
 
 Then shall he neither rejoice in great matters, nor 
 be sorrowful for small; but entirely and confidently 
 conmiit himself to God, who shall be unto him all in 
 all ;t to whom nothing doth perish or die, but all things 
 do live unto him, and serve him at a beck without 
 delay. 
 
 « Sm note [B.] t Rom xl. [30.]— I Cor. tUL [6.] xU. [0.] xr. [18.] 
 
OF OUR WHOLE LIFE. 77 
 
 10. Remember always thy end,* and how that time 
 lost never returns. Without care and diligence thou 
 shalt never get virtue. 
 
 If thou beginnest to wax cold,t it will begin to be 
 evil with thee. 
 
 But if thou give thyself to fervor [of spirit], thou 
 shalt find much peace, and feel less labor, through the 
 assistance of God's grace, and the love of virtue. 
 
 The fervent and diligent man is prepared for all 
 things. 
 
 It is harder to resist vices and passions, than to toil 
 in bodily labors. 
 
 He that avoideth not small faults, by little and little 
 falleth into greater .J 
 
 Thou wilt always rejoice in the evening, if thou 
 spend the day profitably. 
 
 Be watchful over thyself, stir up thyself, warn thy- 
 self, and whatsoever becomes of others, neglect not 
 thyself. 
 
 The more [holy] violence thou usest against thyself, 
 the more shall be thy [spiritual] profiting. Amen. 
 
 • Ecclu*. vU, [36.] t Rev. lU. [16-3 t Ecclus. lix. [10 
 
i^^;v., 
 
 THE SECOND BOOK. 
 
 ADMONITIONS TENDING TO THINGS INTERNAL. 
 
 CHAPTER I. 
 
 OF THE INWARD LIFE. 
 
 " The kingdom of God is within you,"* saith the 
 Lord. Turn thee with thy whole heartf unto the 
 Lord, and forsake this wretched world, and thy souJ 
 shall find rest. 
 
 Learn to despise outward things, and to give thyself 
 to things inward, and thou shall perceive the kingdom 
 of God to come in thee. 
 
 " For the kingdom of God is peace and joy in the 
 Holy Ghost,"J which is not given to the unholy. 
 
 Christ will come unto thee, and show thee his con- 
 solations, if thou prepare for him a worthy mansion 
 within thee. 
 
 All his glory and beauty is from within, || and there 
 he delighteth himself. 
 
 ♦Luke ivii. [21.] 
 t Rom. liv. [17.] 
 
 f Joel ii.[12.] 
 
 I Psalm ilv. [13.1 
 
80 OF THE IXWARD LIFE. 
 
 The inward man he often visiteth ; and hath with 
 him sweet discourses, pleasant solace, much peace, 
 familiarity exceeding wonderful. 
 
 2. O faithful soul, make ready thy heart for this 
 Bridegroom, that he may vouchsafe to come unto thee, 
 and dwell within thee. 
 
 For thus saith he, " If any love me, he will keep my 
 words, and we will come unto him, and will make our 
 abode with him."* 
 
 Give therefore admittance unto Christ, and deny 
 entrance to all others. 
 
 When thou hast Christ, thou art rich, and hast 
 enough. He will be thy faithful and provident helper 
 in all things, so as thou shalt not need to trust in men. 
 
 For men soon change, and quickly fail ; but Christ 
 remaineth for ever,t and standeth by us firmly unto the 
 end. 
 
 3. There is no great trust to be put in a frail and 
 mortal man,| even though he be profitable and dear 
 unto us : neither ought we to be much grieved, if some- 
 times he cross and contradict us. 
 
 They that to-day take thy part, to morrow may be 
 against thee ; and often do they turn right round hke 
 the wind. 
 
 Put all thy trust in God,|I let him be thy fear, and 
 thy love : he shall answer for thee, and will do [in all 
 things] what is best for thee. 
 
 Thou hast not here an abiding city ;^ and whereso- 
 ever thou be, thou art a stranger and pilgrim : neither 
 
 • John xiT. [25.] f Jolin xii. [34.] t Jer. xvU. [5.] 
 
 I 1 Pet. T. 17.1 « Heb. xiii. [14.] 
 
OF THE INWARD LIFE. 81 
 
 shalt thou ever have rest, unless thou be most inwardly- 
 united unto Christ. 
 
 4. Why dost thou here gaze about, since this is not 
 the place of thy rest ? In heaven ought to be thy 
 home,* and all earthly things are to be looked upon as 
 it were by the way. 
 
 All things pass away,t and thou together with 
 them. 
 
 Beware thou cleave not unto them, lest thou be 
 caught, and so perish. Let thy thought be on the 
 Highest, and thy prayer for mercy directed unto Christ 
 without ceasing. 
 
 If thou canst not contemplate high and heavenly 
 things, rest thyself in the passion of Christ, and dwell 
 willingly in his sacred wounds. 
 
 For if fehou fly devoutly unto the wounds and precious 
 marks of the Lord Jesus, thou shalt feel great comfort 
 in tribulation ; neither wilt thou much care for the 
 slights of men, and wilt easily bear words of detrac- 
 tion. 
 
 5. Christ was also in the world, despised of men, 
 and in greatest necessity, forsaken by his acquaintance 
 and friends, in the midst of slanders.^ 
 
 Christ was willing to suffer and be despised ; and 
 darest thou complain of any man ? 
 
 Christ had adversaries and backbiters; and dost 
 thou wish to have all men thy friends and benefactors ? 
 
 Whence shall thy patience attain her crown, |J if no 
 adversity befall thee^ 
 
 * PhiL Ui. [20.] t Wl«d. r. [9.) 
 
 t Matt. I. xli. [24.] xvl. [21 .]— John rr. [20 J IS Tim. U. [5.] 
 
 4 
 
82 OF THE INWARD LIFE. 
 
 If thou art willing to suffer no adversity, how wilt 
 thou be the friend of Christ 1 
 
 Suffer with Christ, and for Christ, if thou desire to 
 reign with Christ. 
 
 6. If thou hadst but once perfectly entered into the 
 secrets of the Lord Jesus, and tasted a little of his 
 ardent love ; then wouldst thou not regard thine own 
 convenience, or inconvenience, but ather wouldest 
 rejoice at slanders, if they should be cast upon thee : 
 for the love of Jesus maketh a man despise himself. 
 
 A lover of Jesus and of the truth, and a true inward 
 Christian, and one free from inordinate affections, can 
 freely turn himself unto God, and lift himself above 
 himself in spirit, and with joy remain at rest. 
 
 7. He that judgeth of all things as they are, and not 
 \s they are said or esteemed to be, is truly wise, and 
 taught rather of God than men.* 
 
 He that can live inwardly, and make small reckon- 
 ing of things without, neither requireth places, nor 
 expecteth times, for performing of religious exercises. 
 
 A spiritual man quickly recollecteth himself, be- 
 cause he never poureth out liimself wholly to outward 
 things. 
 
 He is not hindered by outward labor, or business 
 which may be necessary for the time; but as things 
 fall out, so he accommodates himself to them. 
 
 He that is well ordered and disposed within him- 
 self, cares not for the strange and perv erse behavior of 
 men. 
 
 ♦ Uaiahliv. [13.] 
 
OF HUMBLE SUBMISSION. 83 
 
 A man is hindered and distracted in proportior as he 
 draweth [external] matters unto himself. 
 
 8. If it were well with thee, and thou wert well pu- 
 rified from sin, all things would fall out to thee for 
 good,* and to thy advancement [in holiness]. 
 
 But many things displease, and often trouble thee ; 
 because ihou art not yet perfectly dead unto thyself, 
 nor separated from all earthly things. 
 
 Nothing so defileth and entangleth the heart of man, 
 as the impure love to creatures. 
 
 If thou refuse outward comfort, thou wilt be able to 
 contemplate the things of heaven, and often to receive 
 internal joy. 
 
 CHAPTER II. 
 
 OF HUMBLE SUBMISSION. 
 
 Regard not much who is for thee, or against thee ;t 
 but mind what thou art about, and take care that God 
 may be with thee in everything thou doest. 
 
 Have a good conscience, and God will well defend 
 thee.J 
 
 For whom God will help, no man's perverseness 
 shall be able to hurt. 
 
 If thou canst be silent and suffer, without doubt thou 
 shalt see that the Lord will help thee. 
 
 He knoweth the time and manner how to deliver 
 thee, and therefore thou oughtest to resign thyself unto 
 bJm. 
 
 ♦ Rom. viii. [28.1 t Rom. vUi. [31.1—1 Cor. It. [3.1 t Ps. xxvlU. [7.1 
 
84 OF A GOOD PEA.CEABLE MAN. 
 
 It belongs to God to help, and to deliver from all con- 
 fusion. 
 
 It is often very profitable, to keep us more humble, 
 that others know and rebuke our faults. 
 
 2. When a man humbleth himself for his failings, 
 then he easily pacifieth others, and quickly satisfieth 
 those that are offended with him. 
 
 God protecteth the humble and delivereth him ;* the 
 humble he loveth and comforteth ; unto the humble 
 man he inclineth himself; unto the humble he giveth 
 great grace ; and after his humiliation he raiseth him 
 to glory. 
 
 Unto the humble he revealeth his secrets,t and 
 sweetly draweth and in^nieth him unto himself. 
 
 The humble person, though he suffer confusion, is 
 yet tolerably well in peace ; for that he resteth on God, 
 and not on the world. 
 
 Po not think that ti^'u hast made any progress, un- 
 less thou esteem thyself inferior to all. 
 
 CHAPTER III. 
 
 OF A GOOD PEACEABLE MAN. 
 
 First, keep thyself in peace, and then shalt thou be 
 able to pacify others. 
 
 A peaceable man doth more good than he that is 
 well learned. 
 
 A passionate man tumeth even good into evil, and 
 easily believeth the worst. 
 
 *■ James iii. [perhaps ir. 6.]— Job r. [11.] t Matt. xl. [15.] 
 
OP A GOOD PEACEABLE MAN. 83 
 
 A good peaceable man tumeth all things to good. 
 
 He that is well in peace, is not suspicious of any.* 
 But he that is discontented and troubled, is tossed 
 w'th divers suspicions : he is neither quiet himself nor 
 suffereth others to be quiet. 
 
 He often speaketh that which he ought not to 
 speak ; and omitteth that which were more expedient 
 for him to do. 
 
 He considereth what others are bound to do,t and 
 neglecteth that which he is bound to himself. 
 
 First, therefore, have a careful zeal over thyself,J and 
 then thou mayest justly show thyself zealous also of 
 thy neighbor's good. 
 
 2. Thou knowest well how to excuse and color 
 thine own deeds, but thou art not willing to receive 
 the excuses of others. 
 
 It were more just that thou shouldest accuse thy- 
 self, and excuse thy brother. 
 
 If thou wilt be borne withal, bear also with another. || 
 
 Behold, how far off thou art yet from true charity 
 and humility ; for that knows not how to be angry with 
 any, or to be moved with indignation, but only against 
 one's self. 
 
 It is no great matter to associate with the good and 
 gentle ; for this is naturally pleasing to all, and every 
 one willingly enjoyeth peace, and loveth those best tha 
 agree with him. 
 
 But to be able to live peaceably with hard and per- 
 verse persons, or with the disorderly, or such as go 
 
 * 1 Cor. xiii. [5.] t Matt. vii. [3.] 
 
 t Acts 1. [perhaps xxii. 3.] II Gal. vi. [2.]— 1 Cot. xiii. [7.] 
 
 8 
 
86 OF A PURE MIND, 
 
 contrary to us, is a great grace, and a most commenda- 
 ble and manly thing. 
 
 3. Some there are that keep themselves in peace, 
 and are in peace also with others. 
 
 And there are some that neither are in peace them- 
 selves, nor suffer others to be in peace: they are 
 troublesome to others, but always more troublesome to 
 themselves. 
 
 And others there are that keep themselves in peace, 
 and study to bring others unto peace. 
 
 Nevertheless, our whole peace in this miserable life 
 consisteth rather in humble sufferance, than in not feel- 
 ing adversities. 
 
 He that can best tell how to suffer, will best keep 
 himself in peace. That man is conqueror of himself, 
 and lord of the world, the friend of Christ, and heir of 
 heaven. 
 
 CHAPTER IV. 
 
 OF A PURE MIND, AND SIMPLE INTENTION. 
 
 By two wings, a man is lifted up from things earthly, 
 namely, by simplicity and purity. 
 
 Simplicity ought to be in our intention ; purity, in 
 our afl^ection. Simplicity doth tend toward God ; pu- 
 rity doth apprehend and [as it were] taste him. 
 
 No g»od action will hinder thee, if thou be inwardly 
 free from inordinate aff'ection. 
 
 If thou intend and seek nothing else but the will of 
 
AND SIMPLE INTENTION. 87 
 
 God and the good of thy neighbor, thou shalt thor- 
 oughly enjoy internal liberty. 
 
 If thy heart were sincere and upright, then every 
 creature would be unto thee a looking-glass of life, and 
 a book of holy doctrine. 
 
 There is no creature so small and abject that it rep- 
 resenteth not the goodness of God.* 
 
 2. If thou wert inwardly good and pure,t then would 
 est thou be able to see and understand all things well 
 without impediment. 
 
 A pure heart penetrateth heaven and hell. 
 
 Such as every one is inwardly, so he judgeth out- 
 wardly. 
 
 If there be joy in the world, surely a man of a pure 
 heart possesseth it. 
 
 And if there be anywhere tribulation and affliction, 
 an evil conscience best knows it. 
 
 As iron put into the fire loseth its rust, and becometh 
 clearly red hot, so he that wholly tumeth himself unto 
 God, puts off all slothfulness, and is transformed into 
 a new man. 
 
 3. When a man beginneth to grow lukewarm, then 
 he is afraid of a small labor, and willingly receiveth 
 external comfort. 
 
 But when he once beginneth to overcome himself 
 perfectly, and to walk manfully in the way of God, 
 then he esteemeth those things to be light, which be- 
 fore seemed grievous umo him. 
 
 * Rom. i. [20.] 1 Prov. iii. [3-4.]— Ps. ciix. [100.1 
 
88 OF THE CONSIDERATION 
 
 CHAPTER V. 
 
 OP THE CONSIDERATION OF ONE's SELF. 
 
 We can not trust much to ourselves,* because grace 
 oftentimes is wanting to us, and understanding also. 
 
 There is but little light in us, and that which we 
 have we quickly lose by our negligence. 
 
 Oftentimes too we do not perceive our own inward 
 blindness. 
 
 We often do evil, and excuse it worse.f 
 
 We are sometimes moved with passion, and we 
 think it to be zeal. 
 
 We reprehend small things in others, and pass over 
 greater matters in ourselves. :{ 
 
 We quickly enough feel and weigh what we suffer 
 at the hands of others ; but we mind not what others 
 suffer from us. 
 
 He that doth well and rightly consider his own 
 works, will find little cause to judge hardly of another. 
 
 2. The inward Christian preferreth the care of him- 
 self before all other cares. || And he that diligently at- 
 tendeth unto himself, doth seldom speak much of oth- 
 ers. 
 
 Thou wilt never be so inwardly religious, unless 
 thou pass over other men's matters with silence, and 
 look especially to thyself. 
 
 • J«r. ztU. [5.] t Ft. cxU. [4.] t Matt. vU. [5.] I MaU zrl. [26.] 
 
OF ONE'S SELF. 89 
 
 If thou attend wholly unto God and thyself, thou 
 wilt be but little moved with whatsoever thou seest 
 abroad.* 
 
 Where art thou, when thou art not with thyself? 
 And when thou hast run over all, what hast thou then 
 profited, if thou hast neglected thyself ? 
 
 If thou desirest peace of mind and true unity of pur- 
 pose, thou must still put all things behind thee, and 
 look only upon thyself. 
 
 3. Thou shalt then make great progress, if thou keep 
 thyself free from all temporal care. 
 
 Thou shalt greatly decrease, if thou esteem anything 
 temporal [as of value]. 
 
 Let nothing be great unto thee, nothing high, nothing 
 pleasing, nothing acceptable, but only God himself, or 
 that which is of God. 
 
 Esteem all comfort vain,t which thou receivest from 
 any creature. 
 
 A soul that loveth God, despiseth all things that are 
 inferior unto God. 
 
 God alone is everlasting, and of infinite greatness, 
 filling all creatures; the soul's solace, and the true 
 joy of the heart. 
 
 * 1 Cor. iv [3.]— GaL L. [10.] t Eccles. i. [14.} 
 
90 OF THE JOY OF A GOOD CONSCIENCE 
 
 CHAPTER VI. 
 
 OF THE JOY OF A GOOD CONSCIENCE. 
 
 The glory of a good man is tlie testimony of i good 
 conscience.* 
 
 Have a good conscience, and thou slialt ever have 
 joy. 
 
 A good conscience is able to bear very much, and is 
 very cheerful in adversities. 
 
 An evil conscience is always fearful and unquiet.f 
 
 Thou shall rest sweetly, if thy heart do not repre- 
 hend thee. 
 
 Never rejoice but when thou hast done well. 
 
 Sinners have never true joy, nor feel inward peace ; 
 because " there is no peace to the wicked," saith the 
 Lord.J 
 
 If they should say, " We are in peace, no evil shall 
 fall upon us, II and who shall dare to hurt us ?" believe 
 them not ; for upon a sudden will arise the wrath of 
 God, and their deeds shall be brought to naught, and 
 their thoughts shall perish. 
 
 2. To glory in tribulation, is no hard thing for him 
 that loveth : for so to glory, is to glory in the cross of 
 the Lord.^ 
 
 That glory is short which is given and received from 
 men.^ 
 
 * 1 Cor. I. r31 ] t Wisd. xvil. [II.] t Isaiah Ivll. [21.] I Lulte xU. [19.] 
 ^ Rom. viii. [perhaps v. 3.J— Gal. tI. [14.] 1 John t. [44.] 
 
< 
 
 I 
 
 OF THE JOY OF A GOOD CONSCIENCE. 91 
 
 Sorrow always accompanieth the world's glory. 
 
 The glory of the good is in their consciences, 
 and not in the tongues of men. The gladness of the 
 just is of God,* and in God ; and their joy is of the 
 truth. 
 
 He that desireth true and everlasting glory, careth 
 not for that which is temporal. 
 
 And he that seeketh temporal glory, or contemneth 
 it not from his heart, showeth himself but little to es- 
 teem of the glory of Heaven. 
 
 He enjoyeth great tranquillity of mind, that careth 
 neither for the praises nor dispraises of men. 
 
 3. He will easily be content and pacified, whose 
 conscience is pure. 
 
 Thou art not the more holy, though thou be com- 
 mended ; nor the more abject, though thou be dis- 
 praised. 
 
 What thou art, that thou art; neither canst thou 
 be said to be greater than what thou art in the sight of 
 God. 
 
 If thou consider what thou art within thee, thou 
 wilt not care what men talk of thee. 
 
 Man looketh on the countenance, but God on the 
 heart.f Man considereth the deeds, but God weigheth 
 the intentions. 
 
 To be always doing well, and to esteem little of 
 himself, is the sign of an humble soul. 
 
 To refuse to be comforted by any creature, is a sign 
 of great purity and inward confidence. 
 
 • S Cor. lil. [5.] 1 1 Sani. xn. [7.1 
 
92 OF THE LOVE OF JESUS ABOVE ALL THINGS. 
 
 4. He that seeketh no witness for himself from with- 
 out, doth show that he hath wholly committed himself 
 unto God. 
 
 " For not he that commendeth himself, the same is 
 approved (saith blessed Paul), but whom God com- 
 mendeth."* 
 
 To walk inwardly with God, and not to be kepi 
 abroad by any outward affection, is the sta;e of a 
 spiritual man. 
 
 CHAPTER VH. 
 
 OF THE LOVE OF JESUS ABOVE ALL THINGS. 
 
 Blessed is he that understandethf what it is to love 
 Jesus, and to despise himself for Jesus's sake. 
 
 Thou oughtest to leave [thy] beloved, for [thy] Be- 
 loved ;J for that Jesus will be loved alone above all 
 things. 
 
 The love of things created is deceitful and incon- 
 stant ; the love of Jesus is faithful and persevering. 
 
 He that cleaveth unto creatures, shall fall with that 
 which is subject to fall; he that embraceth Jesus, shall 
 stand firmly for ever. 
 
 Love Him and keep Him for thy friend, who, when 
 all go away, will not forsake thee, nor suffer thee to 
 perish in the end. 
 
 Thou must once be separated from all, whether thou 
 wilt or no. 
 
 • S Cor. X. [18.J t Psalm exlx. [I, S.] 
 
 I Deut. Ti. [5.]— Matt. xxU. CS7.] 
 
OF THE LOVE OF JT;sUS ABOVt: ALL THINGS. 93 
 
 2. Keep close to Jesus both in life and in death, and 
 commit thyself unto His trust, who, when all fail, can 
 alone help thee. 
 
 Thy beloved is of that nature, that he will admit of 
 no rival ; but will have thy heart alone, and sit on his 
 own throne as King. 
 
 If thou couldest empty thyself perfectly from all 
 creatures, Jesus would willingly dwell with thee. 
 
 Whatsoever thou reposest in men, out of Jesus, is all 
 little better than lost. 
 
 Trust not nor lean upon a reed full of wind ; for that 
 all flesh is grass, and all the glory thereof shall wither 
 away as the flower of the field.* 
 
 3. Thou shalt quickly be deceived, if thou only look 
 to the outward appearance of men. 
 
 For if in them thou seekest thy comfort and profit, 
 thou shalt too often feel loss. 
 
 If thou seekest Jesus in all thin/JS, thou shalt surely 
 find Jesus. 
 
 But if thou seekest thyself, thou shalt also find thy- 
 self, but to thine OAvn harm. 
 
 For man doth more hurt himself if he seek not Jesus, 
 than the whole world and all his adversaries [could 
 annoy him]. 
 
 * btiah zL [6.] 
 
94 OF FAMILIAR CONVERSE WITH JESUS. 
 
 CHAPTER VIll 
 
 OF FAMILIAR CONVERSE WITH JESUS 
 
 Whex Jesus is present, all is well, and nothing 
 seems difficult ; but when Jesus is absent, everjihing 
 is hard. 
 
 When Jesus speaks not inwardly to us, all other 
 comfort is nothing worth ; but if Jesus speak but one 
 word, we feel great consolation. 
 
 Did not Mary Magdalene rise immediately from the 
 place where she wept, when Martha said to her, " The 
 Master is come, and calleth for thee ?"* 
 
 Haj)py hour, Avhen Jesus calleth from tears to spirit- 
 ual joy ! 
 
 How dry and hard art thou without Jesus ! How 
 foolish and vain, if thou desire anything out of Jesus ! 
 
 Is not this a greater loss, than if thou shouldest lose 
 the whole world ?t 
 
 2. What can the world profit thee without Jesus ? 
 
 To be without Jesus is a grievous hell ; and to be 
 with Jesus, a sweet paradise. 
 
 If Jesus be with thee, no enemy shall be able to 
 hurt thee. II 
 
 He that findeth Jesus, findeth a good treasure,]: yea, 
 a Good above all good. 
 
 • John ri. r28.1 t Matt. m. [26.] 
 
 t Rom viil. [35.1 I Matt. xiii. 144.] 
 
OF FAMILIAR CONVERSE WITH JESUS. 95 
 
 And he that loseth Jesus, loseth much indeed, yea, 
 more than the whole world ! 
 
 ]\Iost poor is he who liveth without Jesus ;* and he 
 most rich who is well with Jesus. 
 
 3. It is matter of great skill to know how to hold 
 converse with Jesus ; and to know how to keep Jesus, 
 a point of great wisdom. 
 
 Be thou humble and peaceable, and Jesus will be 
 with thee.t 
 
 Be devout and quiet, and Jesus will stay with ihee. 
 
 Thou mayest soon drive away Jesus, and lose his 
 Tavor, if thou wilt turn aside to outward things. 
 
 And if thou shouldest drive him from thee, and lose 
 him, unto whom wilt thou flee, and whom wilt thou 
 then seek for thy friend ? 
 
 Without a friend thou canst not well live ; and if 
 Jesus be not above all a friend to thee, thou shalt be 
 indeed sad and desolate. 
 
 Thou actest therefore like an idiot, if thou trust or 
 rejoice in any other. :J: 
 
 It is preferable to have all the world against us, 
 rather than to have Jesus offended with us. 
 
 Anpong all therefore that be dear unto us, let Jesus 
 alone be specially beloved. 
 
 4. Love all for Jesus, but Jesus for himself. 
 
 Jesus Christ alone is singidarly to be beloved ; who 
 alone is found good and faithful above all friends. 
 Fcr him, and in him, let as well friends as foes bo 
 
 • Luke xii [21.] t Prov. iii. [17.] 
 
96 OF FAMILIAR CONVERSE WITH JESUS. 
 
 dear unto thee ; and all these are to be prayed for, that 
 they all may know and love him.* 
 
 Never desire to be singularly commended or beloved, 
 for that appertaineth only unto God, who hath none 
 like unto himself. 
 
 Neither do thou desire that the heart of any should 
 be set on iliee, nor do thou set thy heart on the love 
 of any ; but let Jesus be in thee, and in every good 
 man. 
 
 5. Be pure and free within, and entangle not thy 
 heart with any creature. 
 
 •Thou oughtest to be naked and open before God, 
 ever carrying thy heart pure toward him, if thou 
 wouldest be free to consider and see how sweet the 
 Lord is. 
 
 And truly unless thou be prevented and drawn by 
 his grace, thou shalt never attain to that happiness to 
 forsake and cast off all, that thou alone mayest be 
 united to him alone. 
 
 For when the grace of Ged cometh unto a man, then 
 he is made able for all things. And when it goeth 
 away, then is he poor and weak, and as it were left 
 only for the lash and scourge. 
 
 In this case thou oughtest not to be dejected, noi to 
 despair ; but at God's will to stand steadily, and what- 
 ever comes upon thee, to endure it for the glory of 
 Jesus Christ ; for after winter foUoweth summer, after 
 night the day retumeth, and after a tempest a great 
 calm 
 
 • Matt. V. [44.]— Luke t1. [27, 28.) 
 
OF THE WANT OF ALL COMFORT. 97 
 
 CHAPTER IX. 
 
 OF THE WANT OF ALL COMFORT. 
 
 It is no hard matter to despise human comfort, when 
 we have divine. 
 
 It is much and very much, to be able to want both 
 human and divine comfort ;* and, for God's honor, to 
 be willing cheerfully to endure banishment of heart ; 
 and to seek himself in nothing, nor to regard his own 
 merit. 
 
 What great matter is it, if at the coming of grace thou 
 be cheerful and devout ? this hour is wished for of all 
 men. 
 
 He rideth easily enough whom the grace of God 
 carrieth. 
 
 And what marvel if he feel not his burden, who is 
 borne up by the Almighty, and led by the sovereign 
 Guide ? 
 
 2. We are always willing to have something for our 
 comfort ; and a man doth not without difficulty put off 
 and forsake himself. 
 
 The holy martyr Laurence with his priest, overcame 
 the world, because whatsoever seemed delightsome in 
 the world he despised ; and for the love of Christ he 
 patiently suffered God's chief priest Sixtus, whom he 
 most dearly loved, to be even taken away from him.f 
 
 * PWl. U. [18.3 t See note [C J 
 
98 OF THE WANT OF ALL COMFORT. 
 
 He therefore overcame the love of man by the love 
 of the Creator ; and he rather chose what pleased God, 
 than human comfort. 
 
 Do thou also learn tc part with even a near and dear 
 friend, for the love of God. 
 
 Nor do thou take it hard, when thou art deserted by 
 a friend, as knowing that we all at last must be sepa- 
 rated one from another. 
 
 3. A man must strive long and mightily within 
 himself, before he can learn fully to master himself, 
 and to dravr his whole heart into God. 
 
 When a man trusteth in himself, he easily slideth 
 unto human comforts. 
 
 But a true lover of Christ, and a diligent follower 
 of virtue, does not fall back on comforts, nor seek such 
 sensible sweetnesses ; but rather prefers hard exercises, 
 and to sustain severe labors for Christ. 
 
 4. When therefore spiritual comfort is given thee 
 from God, receive it with thankfulness ; but under- 
 stand that it is the gift of God, not any desert of thine. 
 
 Be not puffed up, be not too joyful nor vainly pre- 
 sumptuous ; but rather be the more humble for that 
 gift, more wary too and fearful in all thine actions ; 
 for that hour will pass away, and temptation will fol- 
 low. 
 
 When consolation is taken from thee, do not imme- 
 diately despair ; but with humilitjr and patience wait 
 for the heavenly visitation ; for God is able to give thee 
 back again more ample comfort. 
 
 This is nothing new nor strange unto them that 
 have experience in the way of God ; for the great 
 
OF THE WANT OF ALL COMFORT. 99 
 
 saints and ancient prophets had oftentimes experience 
 of such kind of vicissitudes. 
 
 5. For which cause, one under the enjoyment of 
 divine grace* said, " I said in my prosperity I shall 
 never be moved." ^ 
 
 But in the want of this grace, what he found in him- 
 self he goes on thus to speak of: "Thou didst turn 
 thy face from me, and I was troubled." 
 
 Yet in the midst of all this he doth not despair, but 
 more earnestly prayeth unto the Lord, and saith, " Un- 
 to Thee, O Lord, will I cry, and I will pray unto my 
 God." 
 
 At length he receives the fruit of his prayer, and 
 testifies that he was heard, saying, " The Lord hath 
 heard me, and taken pity on me ; the Lord is become 
 my helper." 
 
 But wherein ? " Thou hast turned," saith he, " my 
 sorrow into joy, and Thou hast compassed me about 
 with gladness." 
 
 If great saints were so dealt with, we that are weak 
 and poor ought not to despair, if we be sometimes 
 fervent and sometimes cold ; for the Spirit cometh and 
 goeth, according to the good pleasure of his own will.f 
 For which cause blessed Job saith, " Thou visitest him 
 early in the morning, and suddenly Thou provest 
 him. "J 
 
 6. Whereupon then can I hope, or wherein ought I 
 to trust, but in the great mercy of God alone, and in the 
 only hope of heavenly grace ? 
 
 For whether I have with me good men, either re- 
 
 ♦ Psalm XXX. [6-n.] t John lii. [8.] t Job Tli. £18.] 
 
100 OF THE WANT OF ALL COMFORT. 
 
 ligious brethren, or faithful friends ; whether holy 
 books, or beautiful treatises, or sweet chanting and 
 hymns, all these help but little, and have but little 
 savor, when grace forsaketh me, and I am left in mine 
 own poverty. 
 
 At such*time there is no better remedy than patience, 
 and the denying of myself according to the will of 
 God.* 
 
 7. I never foynd any so religious and devout, that 
 he had not sometimes a withdrawing of grace, or felt 
 not some decrease of zeal. 
 
 There was never saint so highly rapt and illuminated, 
 who first or last was not tempted. 
 
 For he is not worthy of the high contemplation of 
 God, who hath not been exercised with some tribula- 
 tion for God's sake. 
 
 For temptation going before, is wont to be a sign of 
 ensuing comfort. 
 
 For unto those that are proved by temptations, heav- 
 enly comfort is promised " He that shall overcome," 
 saith He, " I will give him to eat of the tree of life."t 
 
 8. But divine consolation is given, that a man may 
 be bolder to bear adversities. 
 
 There followeth also temptation, lest he should wax 
 proud of any good. 
 
 The devil sleepeth not,| neither is the flesh as yet 
 dead ; therefore cease not to prepare thyself to the 
 battle ; for on thy right hand and on thy left are ene- 
 mies who never rest. 
 
 • Luke ix. [23 ] t Rer. U. [7.] 1 1 Pet. r. [8.1 
 
OF ORATITJJDE FOR THE GRACE OF GOD. 101 
 
 CHAPTER X 
 
 OF GRATITUDE FOR THE GRACE OF GOD. 
 
 Why seekest thou rest, since thou art born to la- 
 bor ?* 
 
 Dispose thyself to patience, rather than to comfort, 
 and to the bearing of the cross, rather than to glad- 
 ness.t 
 
 What secular person is there that would not wil- 
 lingly receive spiritual joy and comfort, if he could al- 
 ways have it 1 
 
 For spiritual comforts exceed all the delights of the 
 world and pleasures of the flesh. 
 
 For all worldly delights are either vain or unclean ; 
 but spiritual delights are only pleasant and honest, 
 sprung from virtue, and infused by God into pure 
 minds. 
 
 But no man can always enjoy these divine comforts 
 according to his desire ; for the time of temptation is 
 not long away. 
 
 2. But false freedom of mind, and great confidence 
 of ourselves, is very contrary to heavenly visitations. 
 
 God doth well for us in giving the grace of comfort ; 
 but man doth evil in not returning all again unto God 
 with thanksgiving. 
 
 And therefore the gifts of grace can not flow in us, 
 because we are unthankful to the Giver, and return 
 them not wholly to the head-fountain .J 
 
 * Job T. [7.] t Luke liv. [27.] t Ecclus. i. [5.] 
 
 9* 
 
102 OP GRATITUDE FOR THE GRACE OF GOD. 
 
 For gi'ace ever attendeih him that is duly thankful ; 
 ^^nd Xrom thfi proud shall be taken that which is wont 
 to be given to the humble. 
 
 3. I desire not that consolation that taketh from me 
 compunction ; nor do I affect that contemplation which 
 leadeth to haughtiness of mind. 
 
 For all that is high is not holy ; nor all that is sweet, 
 erood ; nor every desire pure ; nor is everything that is 
 dear unto us pleasing to God. 
 
 Willingly do I accept of that grace, whereby I may 
 ever be found more humble, and more affected with 
 [holy] fear, and may become more ready to renounce 
 myself. 
 
 He that is taught by the gift of grace, and schooled 
 by the scourge of the withdrawing thereof, will not 
 dare to attribute any good to himself, but will rather ac- 
 knowledge himself poor and naked. 
 
 Give unto God that which is God's,* and ascribe 
 unto thyself that which is thine own ; that is, give 
 thanks to God for his grace, and acknowledge that to 
 thyself is to be attributed nothing, but only sin, and the 
 pimishment due to sin. 
 
 4. Set thyself always in the lowest place,t and the 
 highest shall be given thee ; for the highest can not 
 stand without the lowest. 
 
 The chiefest saints before God are the least in their 
 own judgments ; and the more glorious they are, so 
 much the humbler within themselves. 
 
 Those that are full of truth and heavenly glory, are 
 not desirous of vain glory. 
 
 * Matt. xxii. [21.) t Luke xiv. ilO.] 
 
OP GRATITUDE FOR THE GRACE OF GOD. 103 
 
 Those that are firmly settled and grounded in God, 
 can no way be proud. 
 
 And they that ascribe all unto God, what good so- 
 ever they have received, seek not glory one of another, 
 but wish for that glory which is from God alone ; and 
 desire above all things to praise God in himself, and in 
 all the saints ; and are always tending to this very 
 thing. 
 
 5. Be therefore thankfid for the least gift, so shalt 
 thou be meet to receive greater. 
 
 Let the least be unto thee even as the greatest, and 
 the most contemptible gift as of especial value. 
 
 If thou consider the worth of the Giver, no gift will 
 seem little, or of too mean esteem. For that can not 
 be little which is given by the Most High God. 
 
 Yea, if he should give punishment and stripes, it 
 ought to be matter of thankfulness ; because he doih it 
 always for our welfare, whatsoever he permittelh to 
 happen unto us. 
 
 He that desireth to keep the grace of God, let him 
 be thankful for grace given, and patient for the taking 
 away thereof; let him pray that it may return; let him 
 be cautious and humble, lest he lose it. 
 
104 THAT THE LOVERS OF THE CROSS ARE FEW. 
 
 CHAPTER XL 
 
 HOW FEW ARE THE LOVERS OF THE CROSS OF JESUS. 
 
 Jesus hath now many lovers of his heavenly king- 
 dom, but few bearers of his cross. 
 
 He hath many desirous of comfort, but few of tribu- 
 lation. 
 
 He findeth many companions of his table, but few 
 of his abstinence. 
 
 All desire to rejoice with him, few are willing to en- 
 dure anything for him, or with him. 
 
 Many follow Jesus unto the breaking of bread ; but 
 few to the drinking of the cup of his passion.* 
 
 Many reverence his miracles, few follow the igno- 
 miny of his cross. 
 
 Many love Jesus so long as adversities happen not. 
 
 Many praise and bless him, so long as they receive 
 any consolations from him. 
 
 But if Jesus hide himself, and leave them but a lit- 
 tle while, they fall either into complaining, or into too 
 much dejection of mind. 
 
 2. But they who love Jesus for the sake of Jesus, 
 and not for some special comfort of their own, bless 
 him in all tribulation and anguish of heart, as well as 
 in the state of highest comfort 
 
 And although he should never be willing to. give 
 them comfort, they notwithstanding would ever praise 
 him, and wish to be always giving thanks. 
 
 *Lukeix. [14.]xjui [41-42.] 
 
THAT THE LOVERS OF THE CROSS ARE FEW. 105 
 
 3. O, how powerful is the.pure love of Jesus, which 
 is mixed with no self-interest, or self-love ' 
 
 Are not all those to be called mercenary, who are 
 ever seeking consolations ? 
 
 Do they not show themselves to be rather lovers of 
 themselves than of Christ, who are always thinking of 
 their own profit and advantage 1* 
 
 Where shall one be found who is willing to serve 
 God for naught ? 
 
 4. Rarely is any one found so spiritual as to be stript 
 of [the love of] all [earthly] tlnngs. 
 
 For where is any man to be found that is indeed 
 poor in spirit, and free from all [affection of] creatures ? 
 " From afar, yea, from the ends of the earth, is his 
 value. -'t 
 
 If a man should give all his substance, yet it is 
 nothing. 
 
 And if he should practise great repentance, still it is 
 little. 
 
 And if he should attain to all knowledge, he is still 
 afar off. 
 
 And if he should be of great virtue, and of very fer- 
 vent devotion, yet there is much wanting ; especially, 
 one thing, which is most necessary for him. 
 
 What is that ? That leaving all, he forsake himself, 
 and go wholly from himself,^: and retain nothing out ot 
 self-love ? 
 
 Ani when he hath done all that is to be done, so 
 far as he knoweth, let him think that he hath done 
 nothing. 
 
 * Phil. ii. [21.] t Prov. xxxi. [10 Latin version.] I Matt. xvi. [34.] 
 
106 OF THE HIGHWAY OF THE HOLY CROSS. 
 
 5. Let him not weigh that much, which might be 
 much esteemed ; but let him affirm himself to be in 
 truth an unprofitable serv^ant, as the Truth himself saiih, 
 " When you shall have done all things that are com- 
 manded you, say, we are unprofitable servants."* 
 
 Then may he be truly poor and naked in spirit, and 
 say with the }»rophet, " I am alone and poor."t 
 
 Yet no man richer than he, no man more powerful, 
 no man more free : for he can leave himself and all 
 things, and set himself in the lowest place 
 
 CHAPTER XII. 
 
 OF THE king's HIGHWAY OF THE HOLY CROSS 
 
 Unto many this seemelh a hard speech, " Deny 
 thyself, take up thy cross, and follow jEsus."t 
 
 But much harder will it be to hear that last word, 
 " Depart from me, ye cursed, into everlasting fire."|| 
 
 For they who now willingly hear and follow the word 
 of the cross, shall not then fear^ to hear the sentence 
 of everlasting damnation. 
 
 This sign of the cross shall be in the heaven, when 
 the Lord shall come to judgment. 
 
 Then all the servants of the cross, who in their life- 
 time conformed themselves unto Christ crucified, shall 
 draw near unto Christ the Judge whh great confidence. 
 
 2. Why therefore fearest thou to take up the cross 
 which leadelh thee to a kingdom ? 
 
 • Luke xvii. [10.] t Psalm xxv. [16.] i Matt rd. [J4 J 
 
 I Matt. XXV [41.] ♦ Psalm cxii. (7.J 
 
OF THE HIGHWAY OF THE HOLY CROSS. 107 
 
 In the cross is salvation, in the cross is life, in the 
 cross is protection against our enemies, in the cross is 
 infusion of heavenly sweetness, in the cross is strength 
 of mind, in the cross is joy of spirit, in the cross is the 
 height of virtue, in the cross the perfection of sanctity. 
 
 'J'here is no salvation of the soul, nor hope of ever- 
 lasting life, but in the cross. 
 
 Take up therefore thy cross and follow Jesus,* and 
 thon shalt go into life everlasting. He went before, 
 bearing his cross,t and died for thee on the cross, that 
 thou mayest also bear thy cross and desire to die on 
 the cross [with him]. 
 
 For if thou be dead with him, thou shalt also live 
 with him. And if thou be his companion in pain, thou 
 shalt be partaker with him also in glory.J 
 
 3. Behold! in the cross all doth consist, and all lieth 
 in our dying [thereon] ; for there is no other way unto 
 life, and unto true inward peace, but the way of the 
 holy cross, and of daily mortification. 
 
 Go where thou wilt, seek whatsoever thou wilt, thou 
 shalt not find a higher way above, nor a safer way be- 
 low, than the way of the holy cross. 
 
 Dispose and order all things according to thy will 
 an 1 judgmci. ; yet thou shalt ever find, that of neces- 
 sity thou must suffer somewhat, either willingly, or 
 against thy will, and so thou shalt ever find the cross. 
 
 For either thou shalt feel pain in thy body, or in tliy 
 soul thou shalt suffer tribulation of spirit. 
 
 4. Sometimes thou shalt be forsaken of God, some- 
 limes thou shalt be troubled by thy neighbors ; and, 
 
 ♦ Luke xiv [27.] t John xix. tl7.J 2 Cor. i. [5.3 
 
108 OF THE HIGHWAY OF THE HOLY CROSS. 
 
 what is more, oftentimes thou shalt be wearisome to 
 thyself. 
 
 Neither canst thou be delivered or eased by any 
 remedy or comfort : but so long as it pleaseth Gfod, 
 thou oughtest to bear it. 
 
 For God will have thee learn to suffer tribulation 
 without comfort, and that thou subject thyself wholly to 
 him, and by tribulation become more humble. 
 
 No man hath so cordial a feeling of the passion of 
 Christ, as he who hath suffered the like himself. 
 
 The cross therefore is always ready, and everywhere 
 waits for thee. 
 
 Thou canst not escape it whithersoever thou runnest ; 
 for wheresoever thou goest, thou carriest thyself with 
 thee, and shalt ever find thyself. 
 
 Both above and below, without and within, which 
 way soever thou dost turn thee, everywhere thou shalt 
 find the cross ; and ever)*where of necessity thou 
 must hold fast patience, if thou wilt have inward peace, 
 and enjoy an everlasting crown. 
 
 5. If thou bear the cross cheerfully, it will bear 
 thee, and lead thee to the desired end, namely, where 
 there shall be an end of suffering, though here there 
 shall not be. 
 
 If thou bear it unwillingly, thou makest for thyself a 
 [new] burden, and increasest thy load, and yet notwith- 
 standing thou must bear it. 
 
 If thou cast away one cross, without doubt thou 
 shalt find another, and that perhaps a more hea\y 
 one. 
 
 6. Thinkest thou to escape that which no mortal man 
 
OF THE HIGHWAY OF THE HOLY CROSS. 109 
 
 could ever avoid ? Which of the saints in the world 
 was vtrithout crosses and tribulation ? 
 
 For not even our Lord Jesus Christ was ever one 
 hour without the anguish of his passion, so long as he 
 lived. " Christ," saith he, " must needs suffer, and rise 
 again from the dead, and so enter into his glory."* 
 And liow dost thou seek any other way than this royal 
 way, which is the way of the holy cross ? 
 
 7. Christ's whole life was a cross and martyrdom ; 
 and dost thou seek rest and joy for thyself ? 
 
 Thou art deceived, thou art deceived, if thou seek 
 any other thing than to suffer tribulations ; for this 
 whole mortal life is full of miseries,! and signed on 
 every side with crosses. 
 
 And the higher a person hath advanced in the spirit, 
 80 much the heavier crosses he oftentimes findeth ; be- 
 cause the grief of his banishment increases with his 
 love [to God]. 
 
 8. Nevertheless, this man, though so many ways af- 
 flicted, is not without refreshing comfort, for that he 
 perceiveth very much benefit to accrue unto him by the 
 bearing of his own cross. 
 
 For whilst he willingly putteth himself under it, 
 all the burden of tribulation is turned into the confi- 
 dence of divine comfort. 
 
 And the more the flesh is wasted by aflliction, so 
 much the more is the spirit strengthened by inward 
 grace. 
 
 And sometimes he is so comforted with the desire 
 of tribulation and adversity, for the love of conformity 
 
 ♦ Luke ixiv [26.] f Job vli. [1.] 
 
 10 
 
110 OF THE HIGHWAY OF THE HOLI CROSS. 
 
 to the cross of Christ, that he would not wish to be with- 
 out grief and tribulation ;* because he believes that he 
 shall be unto God so much the more acceptable, the more 
 and the more grievous things he can suffer for him. 
 
 This is not tlie power of man, but it is the grace of 
 Clirist, wliich can and doth so much in frail flesh ; so 
 that what naturally it always abhors and flees *rom, 
 that, by fervor of spirit, it encounters and loves. 
 
 9. It is not according to man's- inclination to bear the 
 cross, to love the cross, to chastise the body, and bring 
 it into subjection, to flee honors, willingly to suffer con- 
 tumelies, to despise himself and to wish to be despised, 
 to endure all adversities and damages, and to desire no 
 prosperity in this tv^orld. 
 
 If thou look to thyself, thou shalt be able of thyself 
 to accomplish nothing of this kind.f 
 
 But if thou trust in the Lord, fortitude shall be given 
 thee from heaven, and the world and the flesh shall be 
 made subject to thy command. 
 
 Neither shalt thou fear thy enemy the devil, if thou 
 be armed with faith, and signed with the cross of Clirist. 
 
 10. Set thyself, therefore, like a good and faithlul 
 servant of Christ, to bear manfully the cross of thy Lord, 
 who was crucified for thee out of love. 
 
 Prepare thyself to bear many adversities and divers 
 kinds of troubles in this miserable life; for so it will 
 be with thee, wheresoever thou art, and so surely thou 
 shalt find it, wheresoever thou hide thyself. 
 
 So it must be ; nor is there any remc dy or means to escape 
 fr^ra tribulation and sorrow, but on.'y to endure thyself. 
 
 ♦ 2 Cor. iv. [16.] xi. £23-30.] t 2 Cor. ili. 15.) 
 
OF THE HIGHWAY OF THE HOLY CROSS. Ill 
 
 Drink of the Lord's cup* heartily, if thou desire to be his 
 friend, and to have part with him. As for comforts, leave 
 them to God ; let him do therein as shall best please him. 
 
 But do thou set thyself to suffer tribulations, and ac- 
 count them the greatest comforts ; for the sufferings of this 
 present lime, although thou alone couldest suffei 'hem 
 all, can not worthily deserve the glory which is to come. 
 
 1 1 . When thou shalt come to this estate, that tribu- 
 lation! shall seem sweet, and thou shalt relish it for 
 Christ's sake ; then think it to be well with thee, for 
 thou hast found a paradise upon earth. 
 
 As long as it is grievous to thee to suffer, and that thou 
 desirest to flee it, so long shalt thou be ill at ease, and the 
 desire of flying tribulation will follow thee everywhere. 
 
 12. If thou dost set thyself to that thou oughtest, 
 namely, to suffering, and to death, it will quickly be 
 better with thee, and thou shalt find peace. 
 
 Although thou shouldest have been rapt even unto the 
 third heaven with Paul,| thou art not for this secured that 
 thou shalt suffer no adversity. " I will show him," saith 
 Jesus, " how great things he must suffer for my name."i| 
 
 It remaineth, therefore, that thou suffer, if it please 
 thee to love Jesus, and to serve him perpetually. 
 
 13. that thou wert worthy to suffer something for 
 the name of Jesus !§ How great glory would remain 
 unto thyself; what joy would arise to all God's saints; 
 how great edification also to thy neighbor ! 
 
 For all men recommend patience ; few, however, 
 they are, who are willing to suffer. 
 
 ■* Matt. XX. [23.]— John xviii. [11.] t Rom. v. [3.]— Gal. vi. [14.] 
 t a Cor. xii. [4.] D Acts ix. tJ6.J ^ Act« v. [4.] 
 
113 OF THE HIGHWAY OF THE HOLY CROSS. 
 
 With great reason oughtest thou cheerfully to suffer 
 some little for Christ's sake ; since many suffer more 
 grievous things for the world. 
 
 14. Know for certain that thou oughtest to lead a 
 dying life.* And the more any man dieth to himself, 
 so much the more doth he begin to live unto God. 
 
 No man is fit to comprehend things heavenly unless he 
 submit himself to the bearing adversities for Christ's sake. 
 
 Nothing is more acceptable to God, nothing more 
 wholesome to thee in this world, than to suffer cheer- 
 fully for Christ. 
 
 And if thou couldest choose thou oughtest rather to wish 
 to suffer adversities for Christ, than to be refreshed with 
 many consolations ^ because thou wouldest thus be more 
 like unto Christ, and more conformable to all the saints. 
 
 For our worthiness, and the proficiency of our spir- 
 itual estate, consisteth not in many sweetnesses and 
 comforts ; but rather in thoroughly enduring great af- 
 flictions and tribulations. 
 
 15. If there had been any better thing, and more 
 profitable to the health of man, than suffering, surely 
 Christ would have showed it by word and example. 
 
 For both the disciples that followed him, and also all 
 who desire to follow him, he plainly exhorteth to the 
 bearing of the cross, and saith, " If any will come after 
 me, let him deny himself and take up his cross, and 
 follow me."t 
 
 So that when we have thoroughly read and searched 
 all, let this be the final conclusion, "that through many 
 tribulations we must enter into the kingdom of God."J 
 
 ♦ Pialm iliv. [22.] t Luke ix. 123.] t Acts ilv. [22.] 
 
THE- THIRD BOOK. 
 
 OF INTERNAL CONSOLATION 
 
 CHAPTER I. 
 OF Christ's speaking inwardly to the faithful 
 
 SOUL. 
 
 " I will hearken what the Lord God will speak in 
 me."* 
 
 Blessed is the soul which heareth the Lord speaking 
 within her,t and receiveth from his mouth the word of 
 consolation. 
 
 Blessed are the ears that gladly receive the pulses 
 of the divine whisper ,J and give no heed to the many- 
 whisperings of this world. 
 
 Blessed indeed are those ears which hearken not to 
 the voice which is sounding without, but unto the truth 
 teaching inwardly. 
 
 Blessed are the eyes which are shut to outward 
 things, but intent on things internal. 
 
 * Fialm lixxv. [8.] 1 1 Sam. iii. [9.) t Matt. xiil. [16, 17.] 
 
 10* 
 
114 OF CHRIST SPEAKING INWARDLY. 
 
 Blessed are they that enter far into things internal, 
 and endeavor to prepare themselves more and more, by 
 daily exercises, for the receiving of heavenly secrets. 
 
 Blessed are they who are glad to have time to spare 
 for God, and shake off all worldly impediments. 
 
 2. Consider these things, my soul, and shut up 
 the door of thy sensual desires, that thou mayest hear 
 what the Lord thy God shall speak in thee.* 
 
 Thus saith thy Beloved : " I am thy salvation, f thy 
 peace, and thy life : keep thyself with me, and thou 
 shalt find peace. 
 
 Let go all transitory things, and seek those that be 
 everlasting. 
 
 What are all temporal things but seducing snares ? 
 and what can all creatures avail thee, if thou be for- 
 saken by the Creator ? 
 
 Bid farewell therefore to all things else, and labor to 
 please thy Creator, and to be faithful unto him, that so 
 thou mayest be able to attain unto the true happiness. 
 
 • Psalm Ixxxv [8.) t Pialm xxxv [3. J 
 
OF THE TRUTH SPEAKING INWARDLY. 115 
 
 CHAPTER II. 
 
 THAT THE TRUTH SPEAKETH INWARDLY WITHOUT NOISE 
 OF WORDS. 
 
 Speak, Lord, for thy servant heareth.* 
 
 I am thy servant, grant me understanding, that I 
 may know thy testimonies.! 
 
 Incline my heart to the words of thy mouth : let thy 
 speech distil as the dew. 
 
 The children of Israel in times past said unto Moses, 
 " Speak thou unto us, and we will hear : let not the 
 Lord speak unto us, lest we die."J 
 
 Not so, Lord, not so, I beseech thee : but rather 
 with the prophet Samuel, I humbly and earnestly en- 
 treat, " Speak, Lord, for thy servant heareth." 
 
 Let not Moses speak unto me, nor any of the proph- 
 ets, but rather do thou speak, Lord God, the Inspirer 
 and Enlightener of all the prophets ; for thou alone 
 without them canst perfectly instruct me, but they 
 without thee can profit nothing. 
 
 2. They indeed may sound forth words, but they 
 can not give the Spirit. 
 
 Most beautifully do they speak, but if thou be silent, 
 they inflame not the heart. 
 
 They teach the letter, but thou openest the sense : 
 they bring forth mysteries, but thou unlockest the 
 meaning of sealed things. 
 
 • 1 Sam. iii. r9-1 t Psalm cxix. [125.] t Exod. xx. [19.] 
 
116 OF THE TRUTH SPEAKING INWARDLY. 
 
 They declare thy commandments, but thou helpest 
 us to fulfil them. 
 
 They point out the way, but thou givest strength to 
 walk in it. 
 
 What they can do is only without, but thou instruct- 
 est and eidightenest the heart. 
 
 They water outwardly, but thou givest fmitfulness. 
 
 They cry aloud in words, but thou impartest under- 
 standing to the hearing. 
 
 3. Let not Moses therefore speak unto me, but thou 
 Lord my God, the everlasting truth ; lest I die, and 
 prove unfruitful, if I be only warned outwardly, and 
 not inflamed within. 
 
 Lest it turn to my condemnation, — the word heard 
 and not fulfilled, known and not loved, believed and 
 not observed. 
 
 Speak therefore, Lord, for thy servant heareth ; for 
 thou hast the words of eternal life.* 
 
 Speak thou unto me, to the comfort, however im- 
 perfect, of my soul, and to the amendment of my 
 whole life, and to thy praise, and glory, and honor, 
 everlasting. 
 
 ♦ John vi. [68.J 
 
OF HEARING OOD's WORDS WITH HUMILITY. 117 
 
 CHAPTER III. 
 
 THAT THE WORDS OF GOD ARE TO BE HEARD WITH 
 HUMILITY, AND THAT MANY WEIGH THEM NOT. 
 
 My son, hear my Words, words of greatest sweet- 
 ness, surpassing all the knowledge of the philosophers 
 and wise men of this world. 
 
 " My words are spirii and life,"* and not to be 
 weighed by the understanding of man. 
 
 They are not to be drawn forth for vain approbation, 
 but to be heard in silence, and to be received with all 
 humility and great affection. 
 
 And I said, " Blessed is the man whom thou shalt 
 instruct, Lord, and shalt teach out of thy law, that 
 thou mayest give him rest from the evil days,t and that 
 he be not desolate upon earth." 
 
 2. " I taught the prophets from the beginning,"! 
 saith the Lord, " and cease not, even to this day, to 
 speak to all ; but many are hardened, and deaf to my 
 voice." 
 
 The generality of persons do more willingly listen 
 to the world than to God ; and sooner follow the desires 
 of their own flesh, than God's good pleasure. 
 
 The world promiseth things temporal and mean, and 
 is sensed with great eagerness : I promise things most 
 
 * John vi. [63.] t Psalm iciv. [12, 13.] J Heb. i. [1.] 
 
118 OF HEARING GOD's WORD& WITH HUMILITY. 
 
 high and eternal, and yet the hearts of men are nothing 
 moved therewith. 
 
 Who in all things serveth and obeyeth me with so 
 gfMit care as the world and its lords are served withal ? 
 "Be ashamed, Sidon, saith the sea."* And if thou 
 ask the cause, hear wherefore. 
 
 For a small income, a long journey is undertaken ; 
 for everlasting life, many will scarce once lift a foot from 
 the ground. 
 
 The most pitiful reward is sought after ; for a single 
 bit of money sometimes there is shameful contention ; 
 for a vain matter and slight promise, men fear not to 
 toil day and night 
 
 3. But, alas ! for an unchangeable good, for an in- 
 estimable reward, for the highest honor, and glorj' 
 without end, they grudge even the least fatigue. 
 
 Be ashamed, therefore, thou slothful and complaining 
 servant, that they are found to be more ready to de- 
 struction than thou to life. 
 
 They rejoice more in vanity than thou dost in the 
 truth. 
 
 Sometimes, indeed, they are frustrated of their hope ; 
 but My promise deceiveth none,t nor sendeth him 
 away empty that trusteth in Me. 
 
 What I have promised, I will give ; what I have 
 said I will fulfil, if only any man remain faithful in My 
 love even to the end. 
 
 I am the Rewarder of all good men,J and the strong 
 Approver of all who are devoted to me. 
 
 ♦ Isaiah xxiii. [4.) t Rom. 1. [10.]— Matt. xxiv. [25.] 
 
 t Rer. ii. [23.]— Matt. v. [C] xxv. [21.] 
 
OF HEARING GOD's WORDS WITH HUMILITY. 119 
 
 4. Write thou My words in thy heart, and meditate 
 diligently on them ; for in time of temptation they will 
 be very needful for thee. 
 
 What thou understandest not when thou readest, 
 thou shalt know in the day of visitation. 
 
 In two several ways I am wont to visit Mine elect, 
 namely with temptation and with consolation. j 
 
 And I daily read two lessons to them, one in re- j 
 proving their vices, another in exhorting them to the 
 increase of their virtues. 
 
 He that hath My words and despiseth them, hath 
 One that shall judge him at the last day. 
 
 5. A prayer to implore the grace of devotion. 
 
 Lord, my God! thou art to me whatsoever is 
 good. And who am I, that I should dare speak to 
 thee ?* I am thy poorest, meanest servant, and a most 
 vile worm, much more poor and contemptible than I 
 can or dare express. 
 
 Yet do thou remember me, Lord, because I am 
 nothing, I have nothing, I can do nolliing. 
 
 Thou alone art good, just, and holy ; thou canst do 
 all things, thou accomplishest all things, thou lillest all 
 things, only the sinner thou leaA^est empty. 
 
 Remember thy mercies, and fill my heart with thy 
 grace, thou who wilt not that thy works should be void 
 and in vain. 
 
 6. How can I bear up myself in this miserable life, 
 unless thou strengthen me with thy mercy and grace ? 
 
 Turn not thy face away from mo ;t delay not thy 
 
 • Cen. xviii. [27.3—1 Sam. xviii. [18, 23.] f Pstlm Liix. [17.] 
 
120 OF WALKING IN TRUTH AND HUMILITY. 
 
 visitation ; withdraw not thy consolation, lest my soul 
 become as a thirsty land unto thee. 
 
 Teach me, Lord, to do thy will ;* teach me to 
 live worthily and humbly in thy sight ; for thou art my 
 wisdom, thou dost tmly know me, and didst know me 
 before the world was made, and before I was bom in 
 he world. 
 
 CHAPTER IV. 
 
 THAT WE OUGHT TO LIVE IN TRUTH AND HUMILITY 
 BEFORK GOD. 
 
 My son, walk thou before Me in truth, and ever seek 
 me in simplicity of thy heart.f 
 
 He that walketh before me in truth, shall be de- 
 fended from evil incursions, and the truth shall set him| 
 free from seducers, and from the slanders of unjust 
 men. 
 
 If the truth shall have made thee free, thou shalt be 
 free indeed, and shalt not care for the vain words of 
 men. 
 
 Lord, it is true. According as thou saidst, so I 
 beseech thee, let it be with me ; let thy truth teach me, 
 guard me, and preserve me safe to the end. 
 
 Let it set me free from all evil affection and inordi- 
 nate love ; and I shall walk with thee in great liberty 
 of heart. 
 
 2. I will teach thee (saith the Truth) those things 
 which are right and pleasing in my sight. 
 
 •PialmcxUil. [10.] t Gen. xvii. [1.]- Wisd. i [1.] J John vlii. [32.) 
 
OF WALKING IN TRUTH AND HUMILITY. 121 
 
 Reflect on thy sins with great displeasure and grief, 
 and never esteem thyself anything for any good works. 
 
 In truth thou art a sinner ; thou art subject to and 
 encumbered with many passions. Of thyself thou al- 
 ways tendest to nothing ; speedily art thou cast down, 
 speedily overcome, speedily disordered, speedily dis- 
 solved. 
 
 Thou hast nothing whereof thou canst glory,* but 
 many things for which thou oughtest to account thyself 
 vile ; for thou art much weaker than thou art able to 
 comprehend. 
 
 3. And therefore let nothing seem much unto thee 
 whatsoever thou doest. 
 
 Let nothing seem great, nothing precious and won- 
 derful, nothing worthy of estimation, nothing high, 
 nothing truly commendable and to be desired, but that 
 alone which is eternal. 
 
 Let the eternal truth be above all things pleasing to 
 thee. Let thy own extreme un worthiness be always 
 displeasing to thee. 
 
 Fear nothing, blame nothing, flee nothing, so much 
 as thy vices and sins ; which ought to be more unpleas- 
 ing to thee than any losses whatsoever of things 
 earthly. 
 
 Some walk not sincerely in My sight,! but led by a 
 certain curiosity and pride, wish to know my secrets, 
 and to understand the high things of God, neglecting 
 themselves and their own salvation. 
 
 These oftentimes, when I resist them, for their pride 
 and curiosity do fall into great temptations and sins. 
 
 ♦ 1 Cor. Iv. [7.1 t Ecclus. iu. [21-23.]— 2 Cor. ii. [17.] 
 
 11 
 
122 OF THE EFFECT OF DIVINE LOVE. 
 
 4. Fear thou the judgments of God, and dread the 
 wralh of the Almighty. Do not however dfscuss the 
 works of the Most High, but search diligently thine 
 own iniquities, in how great things thou hast offended, 
 and how many good things thou hast neglected. 
 
 Some 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 illuminated in their un- 
 derstandings, and purged in their affection, do always 
 breathe after things eternal, are unwilling to hear of the 
 things of this world, and do serve the necessities of 
 nature with grief; and these perceive what the Spirit 
 of Truth speaketh in them.f 
 
 For he teacheth them to despise earthly, and to love 
 heavenly things ; to neglect the world, and to desire 
 heaven all the day and night.J 
 
 CHAPTER V. 
 
 OF THE WONDERFUL EFFECT OF DIVINE LOVE. 
 
 I PRAISE thee, Heavenly Father, Father of my 
 Lord Jesus Christ, for that thou hast vouchsafed to re- 
 member me a poor creature. 
 
 Father of mercies and God of all comfort,!] thanks 
 be unto thee, who sometimes with thy comfort refresh* 
 est me, unworthy as I am of all comfort. 
 
 1 will alwa/s bless and glorify thee, with thy only- 
 
 * Isaiah xjux. [13.] t Psaim xxv. [5.] t P»alin i. [«.] I 2 Cor. L [S.] 
 
OF THE EFFECT OF DIVINE LOVE. 123 
 
 begotten Son, and the Holy Ghost, the Comforter, for 
 ever and ever. 
 
 Ah, Lord God, thou Holy Lover of my soul, when 
 thou comest into my heart, all that is within me shall 
 rejoice. 
 
 Thou art my glory, and the exultation of my heart ; 
 thou art my hope and refuge in the day of my trouble.* 
 
 2. But because I am as yet weak in love, and im- 
 perfect in virtue, I have need to be strengthened and 
 comforted by thee ; visit me therefore often, and in- 
 struct me with all holy discipline. 
 
 Set me free from evil passions, and heal my heart 
 t'f all inordinate affections ; that being inwardly cured 
 and thoroughly cleansed, I may be made fit to love, 
 courageous to suffer, steady to persevere. 
 
 3. Love is a great thing, yea, a great and thorough 
 good ; by itself it makes everj-lhing that is heavy, 
 light ; and it bears evenly all that is uneven. 
 
 For it carries a burden which is no burden,! and 
 makes everv'thing that is bitter, sweet and tasteful. 
 
 The noble love of Jesus impels a man to do great 
 things, and stirs him up to be always longing for what 
 is more perfect. 
 
 Love desires to be aloft, and will not be kept back 
 by anything low and mean. 
 
 Love desires to be free, and estranged from all 
 worldly affections, that so its inward sight may not be 
 hindered ; that it may not be entangled by any tempo- 
 ral prosperity, or by any adversity subdued. 
 
 Nothing is sweeter than love nothing more coura- 
 
 ♦ Psalm xxxii. [7.] lix. [16.] t Matt. xi. [30.] 
 
124 OF THE KFFECT OF DIVINE LOVE. 
 
 geous, nothing liigher, nothing wider, nothhig more 
 pleasant, nothing fuller nor better in heaven and earth : 
 because love is born of God, and can not rest but in 
 Go4, above all created things. 
 
 4. He that loveth, flieth, runneth, and rejoiceth ; he 
 is free, and can not be held in. 
 
 He giveth all for all, and hath all in all ; because he 
 resteth in One highest above all things, from whom all 
 that is good flows and proceeds. 
 
 He respecteth not the gifts, but tumeth himself 
 above all goods unto the Giver. 
 
 Love oftentimes knoweth no measure, but is fervent 
 beyond all measure. 
 
 Love feels no burden, thinks nothing of trouble, at- 
 tempts what is above its strength, complains not of im- 
 possibility ; for it thinks all things lawful for itself, and 
 all things possible. 
 
 It is therefore able to undertake all things, and it 
 completes many things, and causes them to take effect, 
 where he who does not love, would faint and lie down. 
 
 5. Love is watchful, and sleeping slumbereth not.* 
 Being weary, it is not tired ; being pressed, is not 
 
 straitened ; being alarmed, is not confounded ; but as a 
 lively flame and burning torch, forces its way upward, 
 and securely passes through all. 
 
 If any man love, he knoweth what is the cry of this 
 voice. For it is a loud cry in the ears of God, the mere 
 ardent affection of the soul, when it saith. My God, 
 my Love, thou art all mine, and I all thine. 
 
 6. Enlarge ♦hou me in love, that with the inward 
 
 • Rom. viii. [19.) 
 
OF THE EFFECT OF DIVINE LOVE. 125 
 
 palate of my heart I may taste how sweet it is to love, 
 and to be dissolved, and [as it were] to bathe myself in 
 thy love. 
 
 Let me be possessed by love, mounting above my- 
 self, through excessive fervor and admiration. 
 
 Let me sing the song of love, let me follow thee, 
 my Beloved, on high ; let my soul spend itself in thy 
 praise, rejoicing through love. 
 
 Let me love thee more than myself, nor love my- 
 self but for thee ; and in thee all that truly love 
 thee, as the law of love commandeth, shining out 
 from thyself. 
 
 7. Love is active, sincere, affectionate, pleasant, and 
 amiable ; courageous, patient, faithful, prudent, long- 
 suffering, manly, and never seeking itself.* 
 
 For in whatever instance a person seeketh himself, 
 there he falleth from love.f 
 
 Love is circumspect, humble, and upright ; not yield- 
 ing to softness or levity, nor attending to vain things ; 
 but sober, chaste, steady, quiet, and guarded in all the 
 senses. 
 
 Love is subject and obedient to its superiors, to it- 
 self mean and abject, unto God devout and thankful, 
 trusting and hoping always in him, even then when God 
 imparteth no sweetness unto it; for without sorrow 
 none liveth in love. 
 
 8. He that is not prepared to suffer all things, and 
 to stand to the will of his Beloved, is not worthy tc be 
 called a lover [of God] 4 
 
 A lover ought to embrace willingly all that is hard 
 
 • 1 Cor.xiU. [5.] t 1 Cor. x. [33.]— Phil. ii. [21.] t Rom. viii. [35.] 
 11* 
 
126 OF THE PROOF OF TRUE LOVE FOR GOD. 
 
 and distasteful, for the sake of his Beloved ; and not 
 to turn away from him for any contrary accidents. 
 
 CHAPTER VI. 
 
 OF THE PROOF OF A TRUE LOVER [OF CHKIST]. 
 
 Mv son, thou art not yet a courageous and conside- 
 rate lover. 
 
 Wherefore [sayest Thou this], Lord? 
 
 Because for a slight opposition thou givest over thy 
 undertakings, and too eagerly seekest consolation. 
 
 A courageous lover standeth firm in temptaliona, and 
 giveth no credit to the crafty persuasions of the enemy. 
 As I please him in prosperity, so in adversity I am not 
 unpleasant to him.* 
 
 2. A considerate lover regardeth not so much the 
 gift of Him who loves him, as. the love of the Giver. 
 
 He esteems the good will rather than the value [of 
 the gift], and sets all gifts below Him whom he loves. 
 
 A noble-minded lover resteth not in the gift, but in 
 Me above every gift. 
 
 All therefore is not lost, if sometimes thou hast less 
 feeling for Me or my saints than thou wouldest. 
 
 That good and sweet affection which thou sometimes 
 fcelost, is the eflect of grace present, and a sort of fore- 
 taste of thy heavenly home ; but hereon thou must not 
 lean too much, for it comes and goes. 
 
 But to strive against evil motions of the mind which 
 may befall thee, and to rejectf with scorn the sugge-s- 
 
 ♦Plul. 1v. [11-13.] t Matt.iv. [10.) 
 
OF THE PROOF OF TRUE LOVE FOR GOD. 127 
 
 lions of the devil, is a notable sign of virtue, and shall 
 have great reward. 
 
 3. Let no strange fancies therefore trouble thee, 
 which on any subject whatever may crowd into thy 
 mind. Keep to thy purpose, with courage, and an up- 
 right intention toward God. 
 
 Neither is it an illusion that sometimes thou art sud- 
 denly rapt on high, and presently returnest again uiito 
 the accustomed vanities of thy heart. 
 
 For these thou dost rather unwillingly sufler, than 
 commit ; and so long as they displease thee, and thou 
 strivest against them, it is matter of reward and no 
 loss. 
 
 4. Know that the ancient enemy doth strive by all 
 means to hinder thy desire to good, and to keep thee 
 clear of all religious exercises, particularly from the 
 reverend estimation of God's saints, from the devout 
 commemoration of my passion, from the profitable re- 
 membrance of sins, from the guard of thine own heart, 
 and from the firm purpose of advancing in virtue. 
 
 Many evil thoughts does he suggest to thee, that so 
 he may cause a wearisomeness and horror in thee, to 
 draw thee away from prayer and holy reading. 
 
 Humble confession is displeasing unto him ; and if 
 he could^ he would cause thee to cease from holy com- 
 munion. 
 
 Trust him not, nor care for him, although he should 
 often set snares of deceit tc entrap thee. 
 
 Charge him with it, when he suggesteth evil and un- 
 clean thoughts unto thee ; say unto him, 
 
128 OF THE PROOF OF TRUE LOVE FOR GOD. 
 
 " Away, thou unclean spirit!* blush, thou miserable 
 wretch ! most unclean art thou that bringest such things 
 unto mine ears. 
 
 " Begone from me, thou wicked deceiver ! thou shall 
 have no part in me : but Jesus shall be with me as a 
 strong Warrior, and thou shall stand confounded. 
 
 " I had rather die, and undergo any torment, than 
 consent unto thee. 
 
 " Hold thy peace and be silent ; I will hear thee no 
 more, though thou shouldest work me many troubles. 
 * The Lord is my Light and my Salvation, whom shall 
 I fear ?'t 
 
 " If whole armies should stand together against me, 
 my heart shall not fear. The Lord is my Helper and 
 my Redeemer." 
 
 5. Fight like a good soldier :J and if thou sometimes 
 fall through frailty, take again greater strength than 
 before, trusting in my more abundant grace ; and take 
 great heed of vain pleasing of thyself, and of pride. 
 
 This brings many into error, and makes them some 
 times fall into blindness almost incurable. 
 
 Let the fall of the proud, thus foolishly presuming 
 of themselves, serve thee for a warning, and keep thee 
 ever humble. 
 
 *Matt. iv. [lO.Jxvi. [23] t Psalm xxvii. [1.] 
 
 I Psalm xxvii. [14.}— 1 Tim. tL [12.] 
 
OP GRACE OONCEALEr BY HDMJLITT 129 
 
 CHAPTER VII. 
 
 OP CONCEALING GRACE UNDER THE GUARD OF HUMILITY. 
 
 My son, it is more profitable for thee and more safe, 
 to conceal the grace of devotion ; not to lift thyself on 
 high, nor to speak much thereof, or to dwell much 
 thereon ; but rather to despise thyself, and to fear ii, 
 as given to one unworthy of it. 
 
 This afTection must not be too earnestly cleaved 
 unto, for it may be quickly changed to the contrary. 
 
 Think when thou art in grace, how miserable and 
 needy thou art wont to be without grace. 
 
 Nor is it in this only that thy progress in spiritual 
 life consists, when thou hast the grace of comfort; but 
 rather when with humility, self-denial, and patience, 
 thou endurest the withdrawing thereof; provided thou 
 do not then become listless in the exercise of prayer, 
 nor suffer the rest of thy accustomed duties to be at all 
 neglected. 
 
 Rather do thou cheerfully perform what lieth in 
 thee, according to the best of th}' power and under- 
 standing ; and do not wholly neglect thyself because 
 of the dryness or anxiety of mind which thou feelest, 
 
 2. For there are many who when things succeed 
 not well with them, presently become impatient or 
 slothful. 
 
 For the way of man is not always in his power,* 
 • Jer. X. [23.]— Rom. Ix. [16.] 
 
130 OF THE CONCEALMENT OF GRACE 
 
 but it belongeth unto God to give, and to comfort 
 when he will, and how much he will, and whom he 
 will ; as it shall please him, and no more. 
 
 Some unadvised persons, in [their over-earnest de- 
 sire of] the grace of a devoted life, have overthrown 
 themselves; because they attempted more than they 
 were able to perform, not weighing the measure of 
 their own weakness, but rather following the desire of 
 their heart, than the judgment of their reason. 
 
 And because they presumed on greater i.iatters than 
 was pleasing to God, they therefore quickly lost his 
 grace. 
 
 They who had built themselves nests* in heaven 
 were made helpless and vile outcasts ; to the end that 
 being humbled and impoverished, they might learn not 
 to fly with their own wings, but to trust under my 
 feathers. 
 
 They that are yet but novices and inexperienced in 
 the way of the Lord, unless they govern themselves by 
 the counsel of discreet persons, may easily be deceived 
 and broken to pieces. 
 
 3. And if they will rather follow their own notions 
 than trust to others who are more experienced, their 
 end will be dangerous, at least if ihey are unwilling to 
 be drawn away from their own fond conceit. 
 
 It is seldom the case that thoy who are self-wise 
 endure humbly to be governed by others. 
 
 Better it is to have a small portion of good sense 
 with humility,! and a slender understanding, than great 
 
 * Isaiah xiv. [13.] t Psalm xvi. [2.] x\ii. [10.] 
 
UNDER THE CUSTODY OF HUMILITY. 131 
 
 treasures of [many] sciences with vain self-compla- 
 cency. 
 
 Better it is for thee to have little than much of that 
 which may make thee proud. 
 
 He acts not very discreetly, who wholly gives him- 
 self over to [spiritual] joy, forgetting his former help- 
 lessness, and that chastened fear of the Lord, which is 
 afraid of losing the grace which hath been offered. 
 
 Nor again is he very valiantly wise who in time of 
 adversity or any heaviness, at once yields too much to 
 despairing thoughts, and reflects, and thinks of Me less 
 confidingly than he ought. 
 
 4. He who in time of peace is willing to be over 
 secure,* shall be often found in time of war too much 
 dejected and full of fears. 
 
 If thou hadst the wit always to continue humble and 
 moderate within thyself, and also thoroughly to moder- 
 ate and govern thy spirit, thou wouldest not so quickly 
 fail into danger and offence. 
 
 It is good counsel, that when fervor of spirit 19 
 kindled within thee, thou shouldest consider how it 
 will be when that light shall leave thee. 
 
 And when this does happen, then remember that the 
 light may return again, which as a warning to thyself 
 and for mine own glory, I have withdrawn for a time.f 
 
 5. Such trials are often more profitable, than if thou 
 shouldest always have things prosper according to thy 
 will. 
 
 For a man*s worthiness is not to be estimated by 
 
 • 1 The««. T. [6.] t Job TlL 
 
132 OF LOW THOUGHTS OF OURSELVES. 
 
 the number of visions and comforts which he may 
 have, or by his skill in the Scriptures, or by his being 
 placed in a higher station [than others]. 
 
 But [the proof is] if he be grounded in true humility, 
 and full of divine charity ; if he be always purely and 
 sincerely seeking God's honor ; if he think nothing of 
 and unfeignedly despise himself,* and even rejoice 
 more to be despised and put low by others, than to be 
 honored by them. 
 
 CHAPTER VIII. 
 
 OF A MEAN CONCEIT OF OURSELVES IN THE SIGHT OF 
 GOD. 
 
 Shall I speak unto my Lord since I am but dust 
 and ashes ?t If I esteem myself to be anything more, 
 behold, thou standest against me, and my iniquities 
 bear true witness, and I can not contradict it. 
 
 But if I abase myself, and reduce myself to nothing, 
 and shrink from all self-esteem, and grind myself to 
 (what I am) dust, thy grace will be favorable to me, 
 and thy light near unto my heart ; and all self-esteem, 
 how little soever, shall be swallowed up in the valley 
 of my nothingness, and perish for ever. 
 
 There thou showest thyself unto me, what I am, 
 what I have been, and whither I am come ; for I am 
 nothing, and I knew it not. 
 
 * Ptalm IxxzT. [10.] t Gen zriiL [S7.) 
 
OF LOW THOUGHTS OF OURSELVES. 133 
 
 If I be left to myself, behold, I become nothing but 
 mere weakness ; but if thou for an instant look upon 
 me, I am forthwith made strong, and am filled with 
 new joy. 
 
 And a great marvel it is, that I am so suddenly 
 lifted up, and so graciously embraced by thee, who of 
 mine own weight am always sinking downward. 
 
 2. Thy love is the cause hereof, freely preventing 
 me, and relieving me in so many necessities, guarding 
 me also from pressing dangers, and snatching me (as 
 I may truly say) from evils out of number. 
 
 For indeed by loving myself amiss, I lost myself;* 
 and by seeking thee alone, and purely loving thee, I 
 have found both myself and thee, and by that love have 
 more deeply reduced myself to nothing. 
 
 Because thou, sweetest Lord, dealest with me 
 above all desert, and above all that I dare hope for, or 
 ask 
 
 3. Blessed be thou, my God ; for although 1 be un- 
 worthy of any benefits, yet thy noble bounty and in- 
 finite goodness never ceaseth to do good even to the 
 ungrateful,! and to those who are turned away far 
 from thee. 
 
 Turn thou us unto thee, that we may be thankful, 
 humble, and devout ; for thou art our salvation, our 
 courage, and our strength. 
 
 ♦ John xii. [25.] t Matt. ▼. [45.] 
 
 . 13 
 
 ?• 
 
134 0' REFERRING ALL THINGS TO GOD. 
 
 CHAPTER IX. 
 
 THAT ALL THINGS ARE TO BE REFERRED UNTO GOD, iS 
 THEIR LAST END. 
 
 My son, I ought to be thy supreme and ultimate end, 
 if thou desire to be truly blessed. 
 
 With this intention thy affections will be purified, 
 which are too often inordinately inclined to selfishness 
 and unto creatures. 
 . For if in anything thou seekest thyself, immediately 
 thou faintest and" driest up. ^ 
 
 I would therefore thou shouldest refer all things 
 principally unto Me, for I am He who have given all. 
 
 Consider everything as flowing from the Highest 
 Good ;* and therefore unto Me as their Original all 
 I must be reduced. 
 
 2. From Me, as from a linng fountain, the small 
 i and the great, the poor and the rich, do draw the 
 j water of life ;t and they that willingly and freely sen'e 
 I Me, shall receive grace for grace. 
 j But he who desires to glory in things out of Me,J 
 I or to take pleasure in some private good, shall not be 
 grounded in true joy, nor be enlarged in his heart, but 
 shall many ways be encumbered and ntraitened. 
 j Thou oughtest therefore to ascribe nothing of good 
 
 * Ecclus. i. 15.] t John Iv. [14.] X 1 Cor. 1. [29.) 
 
OF THE SWEETNESS OF GOD's SERVICE. 135 
 
 to thyself, nor do thou attribute goodness unto any 
 man ; but give all unto God, without whom man haih 
 nothing. 
 
 1 have bestowed all,* and my will is that all be re- 
 turned unto Me again ; and with great strictness do I 
 require a return of thanks. 
 
 3. This is the truth whereby vain glory is put to 
 flight. 
 
 And if heavenly grace enter in and true charity, 
 there shall be no envy nor narrowness of heart, neither 
 shall self-love busy itself. 
 
 For divine charity overcometh all things, and en- 
 largeth all the powers of the soul. 
 
 If thou rightly judge, thou wilt rejoice in Me alone, 
 in Me alone thou wilt hope ; for none is good, save 
 God alone,t who is to be praised above all things, and 
 in all to be blessed. 
 
 CHAPTER X. 
 
 .THAT TO DESPISE THE WORLD AND SERVE GOD IS A 
 SWEET LIFE. 
 
 Now I will speak again, Lord, and will not be 
 silent i I will say in the ears of my God, my Lord, and 
 my King, who is on high : " O how great is the abun- 
 dance of thy goodness, Lord, which thou hast laid 
 up for them that fear thee."| 
 
 * 1 Ca Iv. [7.] t Mar tix. [17.]— Luke xviii. [19.] t Psalm xxxl. [!».} 
 
136 OF THE SWEKTXESS OF GOD's SERVICE. 
 
 But what art thou to those who love thee ? what tj 
 those who serve thee with their whole heart ? 
 
 Truly unspeakable is the sweetness of contempla- 
 ting thee, which thou bestowest on them that love 
 thee. 
 
 In this especially thou hast showed me the sweet- 
 ness of thy charity : that when I was not, thou madest 
 me, when I went far astray from thee, thou broughtest 
 me back again, that I might serve thee, and hast com- 
 manded me to love thee.* 
 
 2. Fountain of love unceasing, what shall I say 
 concerning thee ? 
 
 How can I forget thee, who hast vouchsafed to re- 
 member me, even after I had wasted away and per- 
 ished ? 
 
 Thou hast showed mercy to thy servant beyond all 
 expectation : and hast exhibited favor and loving-kind- 
 ness beyond all desert. 
 
 What return shall I make to thee for this grace ?t 
 For it is not granted to all to forsake all, to renounce 
 the world, and to undertake a life of religious retired- 
 ness. 
 
 Is it any great thing that I should serve thee,| whom 
 the whole creation is bound to serv^e ? 
 
 It ought not to seem much to me to serve thee ; but 
 rather this doth appear much to me, and wonderful, 
 that thou vouchsafest to receive into thy service one so 
 poor and unworthy, and to make him one with thy be- 
 loved servants. 
 
 * Gen. 1. [27.]— Psalm cxix, [73.]— Matt. xv. [perhaps i. 37.] 
 
 * Pialm cxTi. [12.] t Judges xvi. [15.] 
 
OF THE SWEETNESS OF GOD's SERVICE. 137 
 
 3. Behold, all things are thine which I have, and 
 whereby I serve thee.* 
 
 And yet contrariwise, thou rather servest me than I 
 thee. 
 
 Behold, heaven and earth, which thou hast created 
 for the service of man, are ready at hand, and do daily 
 perform whatever thou hast commanded. 
 
 And this is little : thou hast moreover also appointed 
 angels to minister to man.f 
 
 But that which excelleth all this is, that thou thyself 
 hast vouchsafed to serve man, and hast promised that 
 thou wouldest give thyself unto him. 
 
 4 What shall I give thee for all these thousands of 
 benefits ? I would I could serve thee all the days of 
 my life. 
 
 I would I were able, at least for one day, to do thee 
 some worthy service. 
 
 Truly thou art worthy of all service, of all honor, 
 and everlasting praise. 
 
 Truly thou art my Lord, and I thy poor servant, who 
 am bound to serve thee with all my might, neither 
 ought I ever to be weary of praising thee. 
 
 And this I wish to do, this I desire : and whatso- 
 ever is wanting unto me, do thou, I beseech thee, 
 vouchsafe to supply. 
 
 5. It is a great honor, and a great glory, to serve 
 thee and despise all things for thee. 
 
 For great grace shall be given to those who shall 
 have willingly subjected themselves to thy most holy 
 
 t Psalm xcl. [11.]— Heb. 1. [14.] 
 12» 
 
138 OF MODERATING THE DESIRES OF OUR HEARTS. 
 
 They who for thy love shall have renounced all car- 
 nal delights, shall find the sweetest consolations of the 
 Holy Ghost.* 
 
 They shall attain great freedom ct mind, who for 
 thy name's sake enter into the narrow way,t and have 
 left off all worldly care. 
 
 6. sweet and delightful sen'ice of God,J by which 
 a man is made truly free and holy ! 
 
 O sacred state of religious servitude, which mukes 
 a man equal to the angels, pleasing to God, terrible to 
 devils, and worthy to be commended of all the faithful ! 
 
 O welcome service and ever to be desired, in which 
 we are rewarded with the greatest good, and attain to 
 joy which shall endlessly remain with us ! 
 
 CHAPTER XI. 
 
 THAT THE LONGINGS AND DESIRES OF OUR HEARTS ARjfe 
 TO EXAMINED AND MODERATED. 
 
 My son, it is needfid for thee still to learn many 
 things more, which thou hast not yet well learned. 
 
 What are these, O Lord ? 
 
 That thou frame thy desires 1| wholly according to 
 my good pleasure ; and that thou be not a lov.er of thy- 
 self, but an earnest follower of my will. 
 
 Various longings and desires oftentimes inflame thee, 
 and drive thee forward with vehemence : but do thou 
 
 • Matt. xix. [29.1 t Malt. vll. 1 14.1 
 
 t Matt. xi. [30.]— 1 John r. [3.] I P». cvm. [l.J— Matt. rl. [lO.J 
 
OF MODERATING THE DESIRES OF OUR HEARTS. 139 
 
 consider whether thou be not [thus] moved rather for 
 thine own advantage, than for my honor. 
 
 If I myself be the cause, thou wih be well content 
 with whatsoever I shall ordain ; but if there lurk in 
 ihee any self-seeking,* behold, lliis it is that liindereih 
 thee and weigheih thee down. 
 
 2. Beware therefore thou lean not too much upon 
 any preconceived desire, without asking my counsel, 
 lest perhaps afterward it repent thee, or thou be dis- 
 |>1 eased with that which at first pleased thee, and which 
 ihou wast earnestly zealous for as being the best. 
 
 For not every affection which seems good is imme- 
 diately to be followed ; nor again is every contrary af- 
 fection at the first to be avoided. 
 
 It is sometimes expedient to use a restraint even in 
 good desires and endeavors, lest through importunity 
 thou incur distraction of mind ; lest by thy want of self- 
 government thou beget a scandal unto others ; or again, 
 being by others thwarted and resisted, thou become 
 suddenly confounded, and so fall. 
 
 3. Sometimes however thou must use vioIence,t and 
 resist manfully thy sensual appetite, not regarding what 
 the llesh would or would not ;| but rather taking pains 
 that even perforce it may be made subject to the Spirit. || 
 
 And so long ought it to be chastised and to be forced 
 to remain under servitude, until it be prepared for every- 
 thing, and learn to be content with a little, and to be 
 pleased with plain things, nor to miurmur against any 
 inconvenience. 
 
 ♦ Phil. li. [21.1 t PWi. H. rn.i 
 
 I Rom. TiU. [1-13.]— 2 Cor. ir. [10.] x. [3.] I 1 Cor. Ix. IS7.1 
 
140 OF STRIVING AGAINST CONCUPISCENCB 
 
 CHAPTER XII. 
 
 OF THE GROWTH OF PATIENCE IN THE SOUL, ANI? OP 
 STRIVING AGAINST CONCUPISCENCE. 
 
 Lord my God, patience is very necessary for 
 me,* as I [plainly] see, for many things in this life do 
 happen contrary [to us]. 
 
 For whatever plans I shall devise for n.y own peace, 
 my life can not be without war and affliction.! 
 
 It is so, my son. But my will is, that thou seek not 
 that peace which is void of temptations, or which feel- 
 eth nothing contrary : but rather think that thou hast 
 then found peace, when thou art exercised with sundry 
 tribulations, j. and tried in many adversities. 
 
 2. If thou say that thou art not able to suffer much, 
 how then wilt thou endure the fire hereafter ? 
 
 Of two evils the less is alway to be chosen. 
 
 That thou mayest therefore avoid the future everlast- 
 ing punishment, endeavor to endure present evils pa- 
 tiently for God's sake. 
 
 Dost thou think that the men of this world suffer 
 nothing or but a little ? Ask even of those who enjoy 
 the greatest delicacies, and thou shalt find it otherwise. 
 
 But thou wilt say, they have many delights, and fol- 
 low their own wills, and therefore they do not much 
 weigh their own afflictions. 
 
 Be it so, that they do have whatsoever they will ; but 
 how long dost thou think it will last ? 
 
 * Heb. X. [3fi.] t Job vU. [1.] t Jamet 1. IS.] 
 
OF STRIVING AGAINST CONCUPISCENCE. 141 
 
 3. Behold, the wealthy of this world shall consume 
 away like smoke,* and there shall be no memory of 
 their past joys ! 
 
 Yea, even while they are yet alive, they rest in them 
 not without bitterness, weariness, and fear. 
 
 For from the self-same thing in which they imagine 
 their delight to be, oftentimes they receive the penalty 
 of sorrow. 
 
 Nor is it anything but just, that having inordinately 
 sought and followed after pleasures, they should enjoy 
 them not without shame and bitterness. 
 
 4. how brief, how false, how inordinate and filthy, 
 are all those [pleasures] ! 
 
 Yet so drunken and blind are men that they under- 
 stand it not ; but like dumb beasts, for the poor enjoy- 
 ment of this corruptible life, they incur the death of the 
 soul. 
 
 Thou therefore, my son, " go not after thy lusts, but 
 refrain thyself from thine appetites."! " Delight thy- 
 self in the Lord, and he shall give thee the desires of 
 thy heart."! 
 
 5. For if thou desire true delight, and to be more 
 plentifully comforted by me, behold, in the contempt of 
 all worldly things, and in the cutting off all base de- 
 lights, shall be thy blessing, and abundant consolation 
 shall be rendered to thee. 
 
 And the more thou withdrawest thyself from all sol- 
 ace of creatures, so muou the sweeter and more pow- 
 erful consolations shalt thou find in me. 
 
 But at the first, thou shalt not without some sadness, 
 * Pitlm IxvUi. [2.] t Ecclua. xvill. [30.] t Psalm xxxrU, [4.] 
 
142 OF HUMBLE OBEDIEXCE. 
 
 nor without a laborious conflict, attain unto these [con- 
 solations]. 
 
 Old inbred habits will make resistance, but by bettei 
 habits they shall be entirely overcome. 
 
 The flesh will murmur against thee ; but with fer- 
 vency of spirit thou shall bridle it. 
 
 The old serpent will instigate and trouble thee, but 
 by prayer he shall be put to flight ; also by any u&eful 
 employment thou shalt greatly stop the way against 
 him. 
 
 CHAPTER XIII. 
 
 OP THE OBEDIENCE OF ONE IN HUMBLE SUBJECTION, 
 ^ rrjER THE EXAMPLE OF JESUS CHRIST. 
 
 My s^ be that endeavoreth to withdraw himself 
 from obeu. ice, withdraweth himself from grace : and 
 he who setketh for himself private [benefits],* loseth 
 those which are common. 
 
 He that doth not cheerfully and freely submit him- 
 self to his superior, it is a sign that his flesh is not as 
 yet perfectly obedient unto him, but oftentimes kicketh 
 and murmureth against him. 
 
 Learn thou therefore quickly to submit thyself to thy 
 su})erior, if thou desire to keep thine own flesh under 
 the yoke. 
 
 For more speedily is the outward enemy overcome, 
 if the inward man be not laid waste. 
 
 * Matt. xvl. [24.] 
 
OF HUMBLE OBEDIENCE. 143 
 
 There is no worse enemy, nor more troublesome to 
 the soul, than thou art unto thyself, if thou be not well 
 in harmony with the Spirit. 
 
 It is altof^ether necessary that thou take up a true 
 contenipt for thyself, if thou desire to prevail against 
 flesh and blood. 
 
 2. Because as yet thou lovcst thyself too inordinate- 
 ly therefore thou art afraid to resign thyself wholly to 
 the will of others. 
 
 And yet, what great matter is it,* if thou, who art 
 but dust and nothing, subject thyself to a man for God's 
 sake, when I, the Almighty and the Most Highest, who 
 created all things of nothing, humbly subjected myself 
 to man for thy sake ? 
 
 1 became of all men the most humble and the most 
 abject, that thou mightest overcome thy pride with my 
 humility. 
 
 dust, learn to be obedient. Learn to humble thy- 
 self, thou earth and clay, and to bow thyself down 
 under the feet of all men. 
 
 Learn to break thine own wishes, and to yield thy- 
 self to all subjection. 
 
 3. Be fiercely hot against thyself, and suffer no 
 pride to dwell in thee : but show thyself so humble, 
 and so very small, that all may be able to walk over 
 thee, and to tread thee down as the mire of the streets. 
 Vain man, what hast thou to complain of? 
 
 What canst thou answer, foul sinner, to them that 
 upbraid thee, thou who hast so often offended God, and 
 80 many times deserved hell ? 
 
 • Luke ii. [7.]- John xiii. [14,J 
 
144 OF ENTIRE SELF-ABASEMENT. 
 
 But mine eye spared thee, because thy soul was 
 precious in my sight ; that thou mightest know my 
 love, and ever be thankful for my benefits. 
 
 Also that thou mightest continually give thyself to 
 true subjection and humility, and endure patiently any 
 contempt which may be put upon thee. 
 
 CHAPTER XIV. 
 
 OF THE DUTY OF CONSIDERING THE SECRET JUDGMENTS 
 OF GOD, THAT SO WE BE NOT LIFTED UP FOR ANY- 
 THING GOOD IN US. 
 
 Thou, O Lord, thunderest forth thy judgments over 
 me, thou shakest all my bones with fear and trembling, 
 and my soul is sore afraid. 
 
 I stand astonished ; and I consider that the " the 
 heavens are not pure in thy sight."* 
 
 If in angels thou didst find wickedness,! and didst 
 not spare even them, what shall become of me ? 
 
 Even stars fell from heaven, :[ what then can I pre 
 sume who am but dust ? 
 
 They whose works seemed commendable, have fal- 
 len into the lowest [misery] ; and those who did eat 
 the bread of angels, I| I have seen delighting themselves 
 with the husks of swine. 
 
 2. There is therefore no sanctity, if thou, Lord, 
 withdraw thy hand. 
 
 ♦ Job XV. [15.] t Job Iv. [18.] 
 
 t Rev. viii. [10.] I Psalm bcxviil. [23.] 
 
OF ENTIRE SELF-ABASEMENT. 145 
 
 No wisdom availeth, if thou cease to guide. 
 
 No courage helpeth, if thou leave off to defend. 
 
 No chastity is secure, if thou do not protect il. 
 
 No custody of our own availeth, if thy sacred m atch- 
 fulness be not present with us. 
 
 For, if we be left [of thee] we sink and perish ; but 
 being visited [of thee] we are raised up and live. 
 
 Truly we are inconstant, but through thee we are 
 confirmed : we wax cold, but by thee we are inflamed. 
 
 3. how humbly and meanly ought I to think of 
 myself! how ought I to esteem it as nothing, if I 
 should seem to have any good [quality] ! 
 
 With what profound humility ought I to submit my- 
 self to thy unfathomable judgments, O Lord ; where I 
 find myself to be nothing else than nothing, and [still] 
 nothing ! 
 
 O unmeasurable weight ! sea that can never be 
 passed over, where I [can] discover nothing of myself 
 save only and wholly nothing ! 
 
 Where then is* the lurking-place of glory ? where 
 the confidence conceived of virtue ? 
 
 All vain-glorying is swallowed up in the deep of thy 
 judgments over me. 
 
 4. What is all flesh in thy sight ? 
 
 Shall the clay glory against him that formeth it ? 
 
 How can he be lifted up with vain words, whose 
 heart is truly subject to God 1* 
 
 Not all the world can lift up him, whom the truth 
 hath subjected unto itself; neither shall he, who hath 
 
 » (salah xxix. [16.]— Ecclus. xxiil. [4, 5.] 
 13 
 
146 OF ENTIRE RESIGNATION. 
 
 firmly settled his whole hope in God, be moved with 
 the tongues of any who praise him. 
 
 For even they themselves who speak, behold, they 
 all are nothing, for they will pass away with the sound 
 of [their own] words ; but the truth of the Lord re- 
 maineth for ever.* * 
 
 CHAPTER XV 
 
 IN EVERYTHING WHICH WE DESIRE, HOW WE OUGHT TO 
 STAND AFFECTED, AND WHAT WE OUGHT TO SAY. 
 
 My son, say thou thus in everything ; " Lord, if this 
 be pleasing unto thee, so let it be.f 
 
 " Lord, if it be to thy honor, in thy name let this be 
 done. 
 
 " Lord, if thou seest it expedient, and allowest it to 
 be profitable for me, then grant unto me that I may use 
 this to thine honor. 
 
 " But if thou knowest it will be hurtful unto me, and 
 no profit to the health of my soul, take away any such 
 desire from me." 
 
 For every desire proceedeth not from the Holy 
 Spirit, though it seem unto a man right and good. 
 
 It is difficult to judge truly whether a good spirit or 
 the contrary drive thee to desire this or that ; or whether 
 by thme own spirit thou be moved thereunto. 
 
 Many have been deceived in the end, who at the 
 first seemed to be led on by a good spirit. 
 
 • i'salm cxva. [2.] t James Ui. iperhapi Iv. 13 ] 
 
Of ENTIRE RESIGNATION. 1 4 *? 
 
 2. Therefore whatever occurs to the mind as desir- 
 able, must always be desired and prayed for in the 
 fear of God, and with humility of heart ; and chiefly 
 thou must commit the whole matter to me, with special 
 resignation of thyself, and thou must say : 
 
 " Lord, thou knowest what is best for us, let this 
 or that be done, as thou pleasest. 
 
 " Give what thou wilt, and how much thou wilt, and 
 when thou wilt. 
 
 " Deal with me as thou thinkest good, and as best 
 pleaseth thee, and is most for thy honor. 
 
 " Set me where thou wilt, and deal with me in all 
 things just as thou wilt. 
 
 " I am in thy hand : turn me round, and turn me 
 back again, [which way soever thou please]. 
 
 " Behold, I am thy servant, prepared for all things ; 
 for I desire not to live unto myself, but unto thee ; and 
 O that I could do it worthily and perfectly !" 
 
 A prayer that the will of God may be fulfilled, 
 
 3. O most merciful Jesus, grant to me thy grace, 
 that it may be with me, and labor with me,* and perse- 
 vere with me even to the end. 
 
 Grant that I may always desire and will that which 
 is to thee most acceptable and most dear. 
 
 Let thy will be mine, and let my will ever follow 
 thine, and agree perfectly with it. 
 
 Let my will and nill be all one with thine, and let 
 me not be able to will or nill anything else, but what 
 thou wiliest or nillest. 
 
 ♦Wisd.Ix. [10.] 
 
148 OF TRUE COMFORT. 
 
 4, Grant that I may die to all things that are in the 
 world, and for thy sake love to be contemned, and not 
 known in this generation. 
 
 Grant to me above all things that can be desired, to 
 rest in thee, and in thee to have my heart at peace. 
 
 Thou art the true peace of the heart, thou its only 
 rest ; out of thee all things are hard and unquiet. In 
 this very peace, that is, in thee, the one chiefest eternal 
 Good I will sleep and rest.* Amen. 
 
 CHAPTER XVI. 
 
 THAT TRUE COMFORT IS TO BE SOUGHT IN GOD ALONE. 
 
 Whatsoever I can desire or imagine for my com- 
 fort, I look for it not here but hereafter. 
 
 For if I should alone have all the comforts of the 
 world, and might enjoy all the delights thereof,! it is 
 certain that they could not long endure. 
 
 Wherefore, O my soul, thou canst not be fully com- 
 fortedjj nor have perfect refreshment, but in God, the 
 Comforter of the poor, and Patron of the humble. 
 
 Wait a little while, O my soul, wait for the divine 
 promise, and thou shalt have abundance of all good 
 things in heaven. 
 
 If thou desire inordinately the things that are present, 
 thou shalt lose the celestial and eternal. 
 
 Use temporal things, and desire eternal. 
 
 • P«alm iv. i8.] t Matt. xvi. [26.] X Pialm IxxvU. [1, J.1 
 
OF TRUE COMFORT. 149 
 
 Thou canst not be satisfied with any temporal goods, 
 because thou art not created to enjoy them. 
 
 2. Although thou shouldest possess all created good, 
 yet couldest thou not be happy thereby, nor blessed ; 
 but in God, who created all things, thy whole blessed- 
 ness and felicity consisteth ;* not such as is seen and 
 commended by the foolish lovers of the world, but such 
 as the good and faithful servants of Christ expect, and 
 of which the spiritual and pure in heart, whose conver- 
 sation is in heaven,! sometimes have a foretaste. 
 
 Vain and brief is all human comfort. 
 
 Blessed and true is the comfort which is received 
 inwardly from the truth. 
 
 A devout man everywhere carrieth with him his 
 Comforter Jesus, and saith unto him, " Be thou present 
 with me, O Lord Jesu, in every place and time. 
 
 " Let this be my consolation, to be cheerfully willing 
 to do without all human comfort. 
 
 " And if thy consolation be wanting, let thy will and 
 jusi trial of me be unto me as the greatest comfort ; for 
 thou wilt not always be angry, neither wilt thou threaten 
 for ever."J 
 
 * Wisd. ii. [23.] t Phil. iii. [20.] t Psalm ciU. [9.] 
 
 13* 
 
150 OF RESTING ALL OUB CARE ON OOD. 
 
 CHAPTER XVn. 
 
 THAT ALL OITR ANXIETIES ARE TO BE PLACED ON OOD. 
 
 My son, suffer Me to do with thee what I please, 1 
 know what is expedient for thee. 
 
 Thou thinkest as man ; thou judgest in many things 
 as human feelings persuade thee. 
 
 O Lord, what thou sayest is true. Thy anxiety for 
 me is greater* than all the care that I can take for 
 myself. 
 
 For he standeth but very totteringly, who casteili 
 not all his care upon thee. 
 
 O Lord, if only my will may remain right and firm 
 toward thee, do with me whatsoever it shall please 
 thee. 
 
 For it can not be anj^thing but good, whatsoever thou 
 shalt do with me. 
 
 2. If it be thy will I should be in darkness, be thou 
 blessed ; and if it be thy will I should be in light, be 
 thou again blessed. If thou vouchsafe to comfort me, 
 be thou blessed ; and if thou wilt have me alRicted, be 
 thou ever equally blessed. 
 
 My son, such as this ought to be thy state, if thou 
 desire to walk with Me. 
 
 Thou oughtest to be as ready to suffer as to rejoice. 
 
 Thou oughtest as cheerfully to be destitute and poor, 
 as full and rich. 
 
 • Malt. vi. [30.]— John vl 
 
OF PATIENCE AFTER CHRIST's EXAMPLE. 151 
 
 3. Lord, for thy sak«?, I will cheerfully suffer* 
 whatever shall come on me with thy permission. 
 
 From thy hand I am willing to receive indifferently 
 good and evil, swoet and bitter, joy and sorrow, and 
 for all that befalleth me I will be thankful. 
 
 Keep me safe from all sin, and I shall fear neither 
 deathf nor hell. 
 
 So as thou dost not cast me from thee for ever, nor 
 blot me out of the book of life, whatever tribulation 
 may befall me shall not hurt me. 
 
 CHAPTER XVIII. 
 
 THAT TE5IP0RAL MISERIES MUST BE BORNE PATIENTLY, 
 AFTER THE EXAMPLE OF CHRIST. 
 
 My son, I descended from heaven J for thy salva- 
 tion ; I took upon Me thy miseries, || not necessity 
 but charity drawing Me thereto ; that tliou thyself 
 mightest learn patience, and bear temporal miseries 
 without grudging. 
 
 For from the hour of my birth,^ even until my death 
 on the cross, I was not without suffering of grief. 
 
 I suffered great want of things temporal, I often 
 heard many complaints against Me, I endured with 
 benigniy disgraces and revilings ; in return for benefits 
 I received ingratitude, for miracles, blasphemies, for 
 [heavenly] doctrine, reproofs. 
 
 • Job 5i riO.l t Ps. xxill. [4.] I John III. [131 
 
 I isaiah :iii. [4.] ^ Luke li. l7.J 
 
152 OF PATIENCE AFTER CHRISt's EXAMPLE. 
 
 2. O Lord, for that tliou wert patient in thy life- 
 time, herein especially fulfilling the commandment of 
 thy Father ;* it is a reason that I, a most miserable sin- 
 ner, should bear myself patiently according to thy will, 
 and for my soul's welfare endure the burden of this 
 corruptible life as long as thou thyself shall choose 
 [for me]. 
 
 For although this present life be burdensome, yet 
 notwithstanding it is now by thy grace made very 
 gainful ; and by thy example and the footsteps of thy 
 saints, more clear and endurable to the weak. 
 
 It is, too, much more full of consolation than it was 
 formerly in the ol^i law, when the gate of heaven 
 remained shut ; and the way also to heaven seemed 
 more obscure, when so few took care to seek after the 
 kingdom of heaven. t 
 
 Moreover also they who then were just and such as 
 should be saved, could not enter into the heavenly 
 kingdom, before thy Passion, and the due [satisfaction] 
 of thy holy death. 
 
 3. how great thanks am I bound to render unto 
 thee, that thou hast vouchsafed to show unto me and to 
 all faithful people the good and the right way to thine 
 eternal kingdom. 
 
 For thy life is our way, and by holy patience we 
 walk toward thee, who art our Crown. 
 
 If thou hadst not gone before us and taught us, who 
 would have cared to follow ! 
 
 Alas, how many would remain behind and afar 
 off, if they considered not thy most noble example ! 
 
 * Joha T [30.] t Matt. vii. [14.] 
 
OF TRUE PATIENCE UNDER WRONGS. 153 
 
 Behold, we are even yet cold, though we have heard 
 of so many of thy miracles and doctrines ; what 
 would become of us, if we had not so great Light* 
 whereby to follow thee ! 
 
 CHAPTER XIX. 
 
 OF THE ENDURANCE OF INJURIES, AND OF THE PROOF 
 OF TRUE PATIENCE. 
 
 What is it thou sayest, my son ? Cease to com- 
 plain, when thou considerest my Passion, and [the 
 sufferings] of other holy persons. 
 
 Thou hast not yet made resistance unto blood. t 
 
 It is but little which thou sufferest, in comparison of 
 those who suffered so much, who were so strongly 
 tempted, so grievously afflicted, so many ways tried 
 and exercised.J 
 
 Thou oughtest therefore to call to mind the more 
 heavy sufferings of others, that so thou mayest the 
 easier bear thy own very small troubles. 
 
 And if they seem unto thee not very small, then 
 beware lest thy impatience be the cause thereof. 
 
 However, whether they be small or great, endeavor 
 patiently to undergo them all. 
 
 2. The better thou disposest thyself to suffering, 
 so much the more wisely thou loest, and so much the 
 greater reward shalt thou receive ; thou shalt aiso 
 
 * John xii. [46.] t Heb. xii [4.] t Heb. xi. [37.] 
 
154 OF TRUE PATIENCE UNDER WRONGS. 
 
 more easily endure it, if both in mind and by habit thou 
 art diligently prepared thereunto. 
 
 Do not say, " I can not endure to suffer these things 
 at the hands of such a one, nor are things of this sort 
 to be suffered by me ; for he hath done me great wrong, 
 and reproaclielh me with things which I never thought 
 of ; but of another 1 will willingly suffer, things too 
 which I shall see I ought to suffer." 
 
 Such a thought is foolish ; it considereth not the 
 virtue of patience, nor by whom it will be to be crown- 
 ed ; but rather weigheth too exactly the persons, and 
 the injuries offered to itself. 
 
 3. He is not truly patient, who wih only suffer so 
 much as he thinks good, and from whom he pleases. 
 
 But the truly patient man minds not by whom he is 
 exercised, whether by his superior, by one of his 
 equals, or by an inferior ; Avhether by a good and holy 
 man ; or by one that is per^'erse and unworthy. 
 
 But indifferently from every creature, how much 
 soever, or how often soever anjlhing adverse befalls 
 him, he takes it all thankfully as from the hands of 
 God, and esteems it a great gain. 
 
 For with God it is impossible that anything, how 
 small soever, if only it be suffered for God's sake, 
 should pass without its reward. 
 
 4. Be thou therefore [always] prepared for the 
 fight, if thou will have the victory. 
 
 Without a combat thou canst not attain unto the 
 crown of patience.* 
 
 If thou art unwillii.g to suffer, thou refusest to be 
 
 * 2 Tim. II. [3-5.] 
 
OF HUMAN INFIRMITY AND MISERY. 155 
 
 crowned. But if thou desire to be crowned, fight 
 miiiifully, endure patiently. 
 
 Without hibor there is no arriving at rest, nor with- 
 out fightin«T can the victory he reached. 
 
 O Lord, let liiat become possible to me by thy grace, 
 which by nature seems impossible lo me. 
 
 Thou kriowest that 1 am able to sufh'r but little, and 
 that [ am quickly cast down, when a slight adversity 
 ariseth. 
 
 Tor thy name's sake, let every exercise of tribula- 
 tion be made amiable tome; for to suller and to be 
 disiiuieted lor thy sake, is very wholesome for my soul. 
 
 CHAPTER XX. 
 
 OF THE ArKXOWT.EDGIXO OF OUR OWN INFIRMITIES ; 
 AND OF THE .MISERIES OF THIS LIFE. 
 
 I WILL confess against myself mine own nnritjhte- 
 ousness ;* 1 will confess my weakness unto Thee, 
 O Lord. 
 
 Oftentimes a small matter it is that makes me sad 
 and dejected. 
 
 I resolve that I will act with courage, but Avhen 
 even a small temptation comes, 1 am at once in a great 
 strait. 
 
 It is sometimes a verj" trifle, whence a great tempta- 
 tion arises. 
 
 And wliile I am thinking myself tolerably safe, and 
 
 • Pi. xxjdi. 15.] 
 
156 OF HUMAN INFIRMITY AND MISERY. 
 
 when I least expect it, 1 sometimes find myself almost 
 entirely overcome with a slight breath. 
 
 2. Behold, therefore, O Lord, my low state,* and my 
 frailty every way known unto thee. 
 
 Have mercy on me, and deliver me out of the mire, 
 that I may not stick fast therein,! may not remain 
 utterly cast down for ever. 
 
 This is that which oftentimes strikes me backward, 
 and confounds me in thy sight, that I am so subject to 
 fall, and weak in resisting my passions. 
 
 And although I do not altogether consent, yet their 
 continual assaults are troublesome and grievous unto 
 me ; and it is very exceedingly irksome to live thus 
 daily in conflict. 
 
 Hence my weakness becomes known unto me, in 
 that hateful fancies do always much more easily rush 
 into [my mind] than depart [from it]. 
 
 3. Most mighty God of Israel, thou zealous Lover 
 of faithful souls ! O that thou wouldst consider the 
 labor and sorrow of thy servant, and assist him in all 
 things whatsoever he undertaketh. 
 
 Strengthen me with heavenly courage, lest the old 
 man, the miserable flesh, not as yet fully subject to the 
 spirit, prevail and get the upper hand ; against which 
 it will be needful for me to fight, as long as I breathe 
 in this miserable life. 
 
 Alas, what a kind of life is this, where tribulation 
 and miseries are never wanting ; where all is full of 
 snares, and enemies ! 
 
 For when one tribulation or temptation retreateth, 
 
 ♦ Psalm XXV. [18.] t Psahn Ixix [14.1 
 
OF HUMAN INFIRMITY AND MISERY. 157 
 
 another cometh on ; yea, and while the first conflict 
 is yet lasting, many others come unexpected one after 
 another. 
 
 4. And how can a life be loved that hath so many 
 embitterments, and is subject to so many calamities* 
 and miseries 1 
 
 Again, how is it called a life, that begettelii so many 
 deaths and plagues ? 
 
 And yet it is the object of men's love, and many 
 seek to delight themselves therein. 
 
 The world is oftentimes blamed for being deceitful 
 and vain, and yet men do not easily part with it, be- 
 cause the desires of the flesh bear so great a sway. 
 
 But some things draw us to love the world, others 
 to contemn it. 
 
 The lust of the flesh, the lust of the eyes, and the 
 pride of life,* do draw us to the love of the world ; but 
 the pains and miseries that do justly follow them cause 
 a hatred of the world and a loathsomeness thereof. 
 
 5. But, alas, the fondness for vicious pleasures over- 
 cometh the mind of him who is addicted to the world ; 
 and he esteemeth it a delight to be under thorns,t be- 
 cause he hath not seen or tasted the sweetness of God, 
 and the inward pleasantness of virtue. 
 
 But they who perfectly contemn the world, and 
 study to live to God under holy discipline, these are 
 not ignorant of the divine sweetness promised to those 
 who truly forsake the world ; they also '. ery clearly 
 see how grievously the world erreth, ajad how it is in 
 many ways deceived. 
 
 * 1 John ii. [16.] t Job xxx. [7.1 
 
 14 
 
- — o 
 
 158 OF ENTIRE REST IN GOD. 
 
 CHAPTER XXI. 
 
 THAT WE ARE TO REST IN COD ABOVE ALL THINGS 
 WH:cU are good, AND ABOVE ALL HIS OWN GIFTS. 
 
 Above all things, and in all things, my soul, thou 
 shall rest in the Lord alway, for he himself is the ever- 
 lasting Rest of the saints. 
 
 Grant me, most sweet and loving Jesus, to rest in 
 thee above all creatures,* above all health and beauty, 
 above all glory and honor, above all power and dignity, 
 above all knowledge and subtilty, above all riches and 
 arts, above all joy and gladness, above all fame and 
 praise, above all sweetness and comfort, above all hope 
 and promise, above all desert and desire : 
 
 Above all gifts and presents that thou canst give and 
 impart unto us, above all mirih and jubilee that the 
 mind of man can receive and feel : 
 
 Finally, above angels and archangels, and above all 
 the heavenly host, above all visible and invisible things, 
 and above all that thou art not, my God. 
 
 2. Because thou, Lord, my God, art supremely 
 good above all ; thou alone art most high, thou alone 
 most powerful, thou alone most full and sufficient, thou 
 alone most sweet and most solacing : 
 
 Thou alone art most lovely and loving, thou alone 
 most noble and glorious above all things, in whom all 
 
 I • Rom. viii. [19-22.] 
 
 I ^ 
 
 O^ — ' —^ 
 
OF ENTIRE REST IN GOD. 159 
 
 good tilings together both perfectly are, and ever have 
 been, and shall be 
 
 And therefore it is too small, and unsatisfying, what- 
 soever thou bestowest on nie beside thyself, or revealest 
 unto me of thyself, or promises!, while thou art not 
 seen, and not fully obtained. 
 
 For surely my heart can not truly rest, nor be entire- 
 ly contented, unless it rest in thee, and surmount all 
 gifts and all creatures whatsoever. 
 
 3. thou most beloved spouse [of my soul], Jesu 
 Christ, thou most pure Lover, thou Lord of all creation : 
 that I had the wings of true liberty, that I might flee 
 away and rest in thee !* 
 
 O when shall it be fully granted me, to consider in 
 quietness of mind and see how sweet thou art, my Lord 
 God! 
 
 When shall I fully gather up myself into thee, that 
 by reason of my love to thee I may not feel myself, but 
 thee alone, above all sense and measure, in a manner 
 not known unto every one !t 
 
 But now I oftentimes sigh, and bear my infelicity 
 with grief. 
 
 Because many evils occur in this vale of miseries, 
 which do often trouble, grieve, and over-clou 1 me; 
 often hinder and distract me, allure, and entangle me, 
 so that I can have no free access unto thee, noi enjoy 
 the sweet welcomings, which are ever ready tor the 
 blessed spirits. 
 
 O let my sighs move thee, and my manifold cesola- 
 tion here on earth. 
 
160 OF ENTIRE REST IN OQD. 
 
 4. Jesu, thou brightness of eternal glory, thou 
 comfort of the pilgrim-soul, with thee is my tongue 
 without voice, and my very silence speaketh unto thee. 
 
 How long doth my Lord delay to come ? 
 
 Let him come unto me, his poor despised servant, 
 and let him make me glad. Let him put forth his 
 hand, and deliver a poor wretch from all anguish. 
 
 Come, O come ; for without thee I shall have no 
 joyful day nor hour ; for thou art my joy, and without 
 thee my table is empty. 
 
 A wretched creature I am, and in a manner im- 
 prisoned and loaded with fetters, until thou refresh me 
 with the light of thy presence, and grant me liberty, 
 and show a friendly countenance toward me. 
 
 5. Let others seek what they please instead of thee ; 
 but for me, nothing else doth nor shall delight me, but 
 thou only, my God, my hope, my everlasting salvation. 
 
 I will not hold my peace, nor cease to pray, until thy 
 grace return again, and thou speak inwardly unto me. 
 
 Behold, here I am. Benold, I come unto thee, be- 
 cause thou hast called upon Me. Thy tears and the 
 desire of thy soul, thy humiliation and thy contrition of 
 heart, have inclined and brought me unto thee. 
 
 And I said. Lord, I have called thee, and have de- 
 sired to enjoy thee, being ready to refuse all things for 
 thee. 
 
 For thou first hast stirred me up, that I might seek 
 thee. 
 
 Blessed be thou therefore, Lord, that has showed 
 
OF THE REMEMBRANCE OF GOd's BENEFITS. 161 
 
 this goodness to thy servant, according to the multitude 
 of thy mercies. 
 
 6. What hath thy servant more to say before thee ? 
 he can only greatly humble himself in thy sight, ever 
 mindful of his own iniquity and vileness. 
 
 For there is none like unto thee* in all whatsoever 
 is wonderful in heaven and earth. 
 
 Thy works are very good, thy judgments true, and 
 by thy providence the universe is governed. 
 
 Praise therefore, and glory be unto thee, Wisdom 
 of the Father : let my mouth, my soul, and all crea- 
 tures together, praise and bless thee. 
 
 CHAPTER XXII. 
 
 OF THE REMEMBRANCE OF GOD's MANIFOLD BENEFITS. 
 
 Open, O Lord, my heart in thy law, and teach me 
 to walk in thy commandments.! 
 
 Grant me to understand thy will, and with great 
 reverence and diligent consideration to remember thy 
 benefits, as well in general as in particular, that hence- 
 forward I may be able worthily to give thee thanks. 
 
 But I know, and confess, that I am not able, even in 
 the least point, to give thee due thanks for the favors 
 which thou bestowest upon me. 
 
 I am less than the least of all thy benefits : and 
 when I consider thy noble bounty, the greatness there- 
 of maketh my spirit to faint. 
 
 • Ptalm Ixzxvl. [8.] 1 Iialm cziz 
 
 14* 
 
162 OF THE REMEMBRANCE OF GOD's BENEFITS. 
 
 2. All that we have in our soul and body, and what* 
 soever we possess outwardly or inwardly, naturally or 
 supernaturally, are thy benefits, and do speak thee 
 bountiful, merciful, and good, from whom we have 
 received all good things. 
 
 Although one have received more, another less, all 
 notwithstanding are thine, and without thee even the 
 least can not be had. 
 
 He that hath received greater can not glory of his 
 own desert, nor extol himself above others, nor insult 
 over the lesser : for he is the greater and the better 
 who asciibeth least unto himself, and is the most hum- 
 ble and devout in rendering thanks. 
 
 And he that esteemeth himself viler than all men, 
 and judgeth himself most unworthy, is fittest to receive 
 the greater blessings. 
 
 3. But he that hath received fewer, ought not to be 
 out of heart, nor take it grievously, nor envy them that 
 are enriched with greater store ; but rather turn his 
 mind to thee, and highly praise thy goodness, for that 
 thou bestowest thy gifts so bountifully, so freely, and so 
 willingly, without respect of persons. 
 
 All things proceed from thee, and therefore in all 
 things thou art to be praised. 
 
 Thou knowest what is fit to be given to every one ; 
 and why this man hath less and that more, it is not for 
 us to judge, but for thee who dost exactly know what 
 is meet for every one. 
 
 4. Wherefore, O Lord God, I even esteem it a great 
 mercy, not to have much of that which outwardly and 
 in the opinion of men seems worthy of glory and ap- 
 
OF THE REMEMBRANCE OF GOD's BENEFITS. 163 
 
 plause. For so it is, that he who considers the poverty 
 and unworthiness of his person, should not therefore 
 conceive grief or sadness, or be cast down thereat, but 
 rather should take great comfort, and be glad ; because 
 thou, God, hast chosen the poor, and humble, and 
 the despised of this world for thyself,* and for thy fa- 
 miliar and domestic attendants. 
 
 Witnesses are thy Apostles themselves, whom thou 
 hast made princes over all the earth.f 
 
 And yet they lived in the world without complaint,J 
 so humble and simple, without all malice and deceit, 
 that they even rejoiced to suffer reproach for thy name ;|| 
 and what the world abhorreth, they embraced with 
 great affection. 
 
 5. When therefore a man loveth thee and acknowl- 
 edgeth thy benefits, nothing ought so to rejoice him as 
 thy will toward him, and the good pleasure of thy 
 eternal appointment. 
 
 And herewith he ought to be so contented and com- 
 forted, that he would as willingly be the least, as 
 another would wish to be the greatest. 
 
 He would too be as peaceable and contented in the 
 last place as in the first ; as willing to be a despised 
 cast-away, of no name or character, as to be preferred 
 in honor before others, and to be greater in the world 
 than they. 
 
 For thy will and the love of thy glory ought to be 
 preferred before all things, and to comfort him more, 
 
 * 1 Cor. i. [27.] t Psalm xly. [18,] 
 
 X 1 Thess. u. [10.] I Acts T. [41.] 
 
164 OF THE WAY OF PEACE. 
 
 and please him better, than all the benefits which either 
 he hath received or may receive 
 
 CHAPTER XXIII. 
 
 OF FOUR THINGS THAT BRING MUCH INWARD PEACE. 
 
 My son, now I will teach thee the way of peace 
 and true liberty. 
 
 Lord, I beseech thee, do as thou sayest, for this 
 is delightsome to me to hear 
 
 Endeavor, my son, rather to do the will of 
 another than thine own.* 
 
 Choose always to have less rather than 
 
 MORE.f 
 
 Seek always the lowest place, and to be in- 
 ferior TO every ONE.J 
 
 Wish always, and pray, that the will of God 
 may be wholly fulfilled in thee.]! 
 
 Behold, such a man entereth within the borders of 
 peace and rest. 
 
 2. Lord, this thy short speech containeth within 
 itself much perfection. § 
 
 It is little m words, but full in meaning, and abun- 
 dant in fruit. 
 
 • Matt. xxvi. [39.]— Joim v. [30.] vi.[38.] 1 1 Cor. x. [24.] 
 
 t Luke xiv. [10 ] I Matt. vi. [10.] « Matt. r. [48.] 
 
OF THE WAY OF PEACE. 165 
 
 For if it could faithfully be kept by me, I ought not 
 to be so easily troubled. 
 
 For as often as I feel myself unquiet and afflicted, I 
 find that I have strayed from this doctrine. 
 
 But thou who canst do all things, and ever lovest 
 the profiting of my soul, increase in me thy grace, 
 that I may fulfil thy works, and work out mine own 
 salvation. 
 
 A prayer against evil thoughts, 
 
 3. O Lord my God, be not thou far from me ; my 
 God, have regard to help me ;* for sundry thoughts 
 have risen up against me, and great fears, afflicting my 
 soul. 
 
 How shall I pass through them without hurt? how 
 shall I utterly break them ? 
 
 " I will go before thee," saith he, " and will humble 
 the great ones of the earth ; I will open the doors of 
 the prison, and reveal unto thee hidden secrets."! 
 
 Do, Lord, as thou sayest, and let all my evil 
 thoughts fly from before thy face. 
 
 This is my hope, my only consolation, to flee unto 
 thee in every tribulation, to trust in thee, to call upon 
 thee from my heart, and to wait patiently for thy con- 
 solation. 
 
 A prayer for mental illumination. 
 ' merciful Jesus, enlighten thou me with a clear 
 shining inward light, and drive away all darkness from 
 the habitation of my heart. 
 
 ♦ Psalm Ijuu. [12.3 t Isaiah xir. [2, J.] 
 
166 OF THE WAY OP PEACE. 
 
 Repress thou my many wandering thoughts, and 
 break in pieces those temptations which violently 
 assault me. 
 
 Fight thou strongly for me, and vanquish the evil 
 beasts, I mean the alluring desires of the flesh, that so 
 peace may be obtained by thy power, and that thine 
 abundant praise may resound in thy holy court, that is, 
 in a pure conscience. 
 
 Command the winds and tempests ; say unto the 
 sea. Be still,* and to the north wind. Blow not, and 
 there shall be a great calm. 
 
 5. Send out thy light and thy truth,t that they may 
 shine upon the earth ; for until thou enlighten me, I am 
 but as earth, without form and void. 
 
 Pour forth thy grace from above, imbue my heart 
 with heavenly dew, supply fresh streams of devotion, 
 to water the face of the earth, that it may bring forth 
 fruit good and excellent. 
 
 Lift thou up my mind which is pressed down by a 
 load of sins, and draw up my whole desire to things 
 heavenly ; that having tasted the sweetness of supernal 
 happiness, it may be irksome to me even to think about 
 eartlily things. 
 
 6. Do thou pluck me away, and deliver me from all 
 transitory consolation of creatures ; for no created 
 thing can give full comfort and rest to my desires. 
 
 Join thou me to thyself with an inseparable band of 
 love ; for thou even alone dost satisfy him that lovelh 
 ihee, and without thee all things are vain and frivolous. 
 
 * Matt. vlu. [26.] t Psalm lUU [3.J 
 
OF VAIN CURIOSITY ABOUT OTHERS. 167 
 
 CHAPTER XXIV 
 
 OP AVOIDING CURIOUS INQUIRY INTO OTHER MEN's 
 LIVES 
 
 My son, be not curious, nor trouble thyself with idle 
 anxieties.* 
 
 What is this or that to thee ? follow thou Me.f 
 
 For what is it to thee, whether that man be such or 
 such, or whether this man do or speak this or that ? 
 
 Thou shalt not need to answer for others, but shalt 
 give account for thyself ;J why therefore dost thou 
 entangle thyself? 
 
 Behold, I know every one, and do see all things that 
 are done under the sun ; also I understand how it is 
 with every one, what he thinks, what he wishes, and 
 at what his intentions aim. 
 
 Unto Me therefore all things are to be committed ; 
 but do thou keep thyself gently at peace, and let go 
 the unquiet, to be as unquiet as they will. 
 
 Whatsoever they shall have done or said, shall come 
 upon themselves, for Me they can not deceive. 
 
 2. Be not careful for the shadow of a great name, or 
 for the familiar friendship of many, or for the private 
 affection of men. 
 
 For these things both distract the heart, and greatly 
 darken it. 
 
 • Ecclus. iii. (23.]— 1 Tim ▼ [13.] t John xii. [22.] 
 
 t Gal. vi. [4, 5.] 
 
168 OF TRUE PEACE OF HEART. 
 
 Willingly would I speak my ward, and reveal my 
 secrets unto thee, if thou wouldest diligently observe 
 my coming, and open unto nie the door of thine heart. 
 
 Be thou careful, and watchful in prayer, and in all 
 things humble thyself. 
 
 CHAPTER XXV. 
 
 WHEREIN FIRM PEACE OF HEART AND TRUE SPIRITUAL 
 PROGRESS CONSISTETH. 
 
 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."* 
 
 Peace is what all desire, but all do not care for the 
 things that pertain unto true peace. 
 
 My peace is with the humble and gentle of heart ; 
 in much patience shall thy peace be. 
 
 If thou wilt hear Me and follow my voice, thou shall 
 be able to enjoy much peace. 
 
 What then shall I do, [0 Lord] ? 
 
 In every matter look to thyself, what thou doest, and 
 what thou sayest ; and direct thy whole attention unto 
 this, that thou mayest please me alone, and neither 
 iesire nor seek anything beside me. 
 
 But of the words or deeds of others judge nothing 
 rashly; neither do thou entangle thyself with things 
 
 * John xiv. ['27.] 
 
OF TRUE PEACE OF HEART. 169 
 
 not committed mito thee ; and doing thus thou maycst 
 be Httle or seldom disturbed. 
 
 2. But never to feel any disturbance at all, nor to 
 suffer any trouble of mind or body, belongs not :o this 
 life, but to the state of eternal rest. 
 
 Think not therefore that thou hast found true peace, 
 if thou feel no heaviness ; nor that then all is well, if 
 thou have no adversary ; nor that " to be perfect," is to 
 have all things done according to thy desire. 
 
 Neither do thou then esteem highly of thyself, or 
 account thyself to be specially beloved, if thou be in a 
 state of great devotion and sweetness ; for it is not by 
 these things that a true lover of virtue is known, nor 
 doth the [spiritual] progress and perfection of a man 
 consist in these things. 
 
 3. Wherein then, O Lord ? 
 
 In giving thyself over with all thy neart to the 
 divine will, not seeking thine own interest, either in 
 great matters or in small, either in time or in eternity. 
 
 And so thou shalt keep one and the same counte- 
 nance, with thanksgiving, both in prosperity and in ad- 
 versity, weighing all things with an equal balance. 
 
 Be thou of such courage, and so patient in hope, 
 that when inward comfor is withdrawn, thou mayest 
 prepare thy heart to suffer even greater things ; and do 
 not justify thyself, as though thou oughtest not to suffer 
 these afflictions, or any so great, but justify me in 
 whatsoever I appoint, and [still] praise my holy name. 
 
 Then shalt thou walk in the true and right way of 
 15 
 
o 
 
 170 OF SPIRITUAL FREEDOM OF MIND. 
 
 and thou shalt have undoubted hope to see my face 
 again with great delight. 
 
 For if thou attain to the full contempt of thyself, 
 know that thou shalt then enjoy abundance of peace, 
 as great as this thy state of sojourning is capable of. 
 
 CHAPTER XXVI. 
 
 OF THE EXCELLENCY OF A FREE MIND, WHICH IS SOONER 
 GAINED BY HUMBLE PRAYER THAN BY READING. 
 
 Lord, it is the business of a perfect man, never 
 to relax his mind from attentive thought of heavenly 
 things, and so to pass amid many cares (as it were) 
 without care ; not as one destitute of all feeling, but by 
 the privilege of a free mine, adhering to no creature 
 with inordinate affection. 
 
 2. I beseech thee, my most gracious God, preserve 
 me from the cares of this life, lest I should be too 
 much entangled therein ; also from the many necessi- 
 ties of the body, lest I should be ensnared by pleasure ; 
 and from whatsoever is an obstacle to the soul, lest 
 being broken with troubles, I should be overthrown. j 
 
 1 speak not of those things which worldly vanity so 
 earnestly desireth, but of those miseries, which as pun- 
 ishments, and as the common curse of mortality,* do 
 weigh down and hinder the soul of thy servant, that it 
 can not enter into the freedom of the spirit so often as 
 it would. 
 
 *Gen. hi. [17.]— Rome vii. [11.] 
 
OF SPIRITUAL FREEDOM OF MIND. 171 
 
 3. O my God, thou sweetness ineffable, make bitter 
 for me all carnal comfort, which draws me away from 
 the love of eternal things, and in evil manner allures 
 me to itself by the view of some present delightsome 
 good. 
 
 Let me not be overcome, Lord, let me not be over- 
 come by flesh and blood ;* let not the world and the 
 short glory thereof deceive me ; let not \he devil and 
 his subtle fraud supplant me. 
 
 Give me strength to resist, patience to endure, and 
 constancy to persevere. 
 
 Give me, instead of all the comforts of the world, 
 the most sweet unction of thy Spirit, and in lieu of 
 carnal love, pour in the love of thy name. 
 
 4. Behold! meat, drink, clothes, and other neces- 
 saries for the maintenance of the body, are burdensome 
 unto a fervent spirit. 
 
 Grant me to use such refreshments moderately, and 
 not to be entangled with an over-great desire of them. 
 
 It is not lawful to cast away all things, because na- 
 ture is to be sustained ; but to desire superfluities, and 
 those things that are merely pleasurable, the holy law 
 forbiddeth us ; for then the flesh would rebel against 
 the spirit. Herein, I beseech thee, let thy hand govern 
 me and teach me, that I may not exceed [the duo 
 bounds]. 
 
 * Rom. zii. [21.] 
 
172 OF THE EVIL OF 8ELF-L0VB 
 
 CHAPTER XXVII. 
 
 THAT IT IS PRIVATE LOVE WHICH MOST HINDERETH 
 FROxM THE CHIEFEST GOOD. 
 
 My son, thou oughtest to give all for all, and to re- 
 tain nothing of thyself. 
 
 Know, that the love of thyself dotn hurt thee more 
 than anything in the world. 
 
 According to the love and affection tnou bearest 
 ttiein, so doth everything cleave unto thee more or less. 
 
 If thy love be pure,* simple, and well-ordered, thou 
 shalt be free from the bondage of things. 
 
 Do not covet that which it is not lawful for thee to 
 have. Do not have that which may hinder thee, and 
 deprive thee of inward liberty. 
 
 Strange it is that thou committest not thyself wholly 
 unto Me, from the bottom of thy heart, with all things 
 thou canst have or desire. 
 
 2. Why dost thou consume thyself with vain grief 'f 
 why tire thyself with needless cares ? 
 
 Stand to my good will, and thou shalt suffer no detri- 
 ment at all. 
 
 If thou seek this or that, and wouldest be here or 
 there, the better to enjoy thine own profit and pleasure, 
 thou shalt never be at quiet, nor free from trouble of 
 mind ; for in every instance somewhat will be wanting, 
 and in every place there will be some one to cross thee. 
 
 * Matt. Ti. [22.] t Exodus xviU. [18.]— Mic. iv. [9.] 
 
OF THE EVIL OF SELF-LOVE. 173 
 
 Our help then lies not in obtaining and heaping to- 
 gether any external things, but rather in despising 
 them, and utterly rooting them out from the heart. 
 
 And this thou must understand not of income and 
 wealth only, but of seeking after honor also, and the 
 desire of vain praise, all which do pass away with this 
 world. 
 
 The place availeth little if the spirit of fervor be 
 wanting, neither shall that peace long continue, which 
 is sought from without ;* if the state of thy heart be 
 destitute of a true foundation, that is, unless thou stand 
 steadfast in Me, thou mayest change but not better 
 thyself. 
 
 For when occasion arises, and is laid hold of, thou 
 shalt find what thou didst flee from, and more too. 
 
 A prayer for a clean heart, and heavenly wisdom. 
 
 4. Strengthen me, God, by the grace of thy Holy 
 Spirit.! 
 
 Grant me to be strengthened with might in the inner 
 man,J and to empty my heart of all useless care and 
 anguish ;1| not to be drawn away with sundry desires of 
 anything, whether mean or precious, but to look upon 
 all things as passing away, and on myself also as 
 passing away together with them. 
 
 For nothing is permanent under the sun, where all 
 things are vanity and vexation of spirit.^ how wise 
 is he that so considereth them ! 
 
 5. Lord, grant me heavenly wisdom,^! that I may 
 
 * Isaiah xU. [13.] t Psalm U. [12.] X Eph. lU. [16.] 
 
 I Matt. Ti. [34] « Eccles. i. [14.] U. [1.] IT Wisd. ix. [4.) 
 
 15* 
 
 -O 
 
174 OF DISREGARDING SLANDER. 
 
 learn above all things to seek and to find thee, above 
 all things to relish and to love thee, and to think of all 
 other things as they are, according to the disposal of 
 thy wisdom. 
 
 Grant me prudently to avoid him that flatters me, 
 and to suffer patiently him that contradicts me. 
 
 For it is a great part of wisdom not to be moved 
 with every blast of words,* nor to give ear to an ill, 
 flattering syren ; for thus we shall go on securely m 
 the way which we have begun. 
 
 CHAPTER XXVIII. 
 
 AGAINST THE TONGUES OF SLANDERERS. 
 
 My son, take it not grievously if some think ill of 
 thee,t and speak that which thou wouldest not willingly 
 hear. 
 
 Thou oughtest to judge the worst of thyself, and to 
 think no man weaker than thyself. 
 
 If thou dost walk spiritually, thou wilt not much 
 weigh fleeting words. 
 
 It is no small wisdom to keep silence in an evil 
 time, and inwardly to turn thyself to Me, nor to be 
 troubled bv the judgment of men. 
 
 2. Let not thy peace be in the tongues of men ; for 
 whether they interpret well or ill, thou art not therefore 
 another man. Where are true peace and true glory ? 
 Are they not in Me ?| 
 
 ♦ Eph. It. [14.] 1 1 Cor. Iv. [13.] t John rvl. [33.] 
 
OF SEEKING GOD IN TIME OF AFFLICTION. 175 
 
 And he that coveteth not to please mei/, nor feareth 
 to displease them, shall enjoy much peace. 
 
 From inordinate love and vain fear ariseth all dis- 
 quietness of heart and distraction of mind. 
 
 CHAPTER XXIX. 
 
 HOW WE OUGHT TO CALL UPON GOD, AND TO BLESS HIM, 
 WHEN TRIBULATION IS UPON US. 
 
 Blessed, Lord, be thy name for ever ;* for that 
 it pleaseth thee that this temptation and tribulation 
 should come upon me. 
 
 I can not escape it, but must needs flee to thee, that 
 thou mayest help me, and turn it to my good. 
 
 Lord, I am now in aflliction, and it is not well to 
 my mind, but I am much troubled with the present 
 sufliering. 
 
 And now, dear Father, what shall I say ?t I am 
 caught amid straits ; save thou me from this hour. 
 
 Yet therefore came I unto this hour, that thou mayest 
 be glorified, when I shall be greatly humbled, and by 
 thee delivered. 
 
 Let it please thee. Lord, to deliver me ;| for poor 
 wretch that I am, what can I do, and whither shall I 
 go without thee ? 
 
 Grant me patience, O Lord, even now in this emer- 
 gency. Help me, my God, and then I will not fear 
 how grievously soever I be afllicted. 
 
 * Job. i. [21.]— Psalm cxitf. [2.] t Matt. ucvi. [or John xii. 27 
 t Psalm xxxvii [40.] 
 
176 OF TRUSTING GOD IN TIME OF AFFLICTION. 
 
 2. And now in these my troubles what shall I say? 
 
 Lord, thy will be done ;* I have well deserved to 
 be afflicted and grieved. 
 
 Surely I ought to bear it ; and that I may bear it 
 with patience, until the tempest pass over, and it be- 
 come calm ! 
 
 But thy omnipotent hand is able to take even this 
 temptation from me, and to assuage the violence there- 
 of, that I utterly sink not under it ; as oftentimes here- 
 tofore thou hast done unto me, my God, my Mercy ! 
 
 And the more difficult it is to me, so much the more 
 easy to thee is this change of the right-hand of the 
 Most High. 
 
 CHAPTER XXX. 
 
 OF CRAVING THE DIVINE AID, AND CONFIDENCE OF RE- 
 COVERING GRACE. 
 
 My son, I am the Lord that giveth strength in the 
 day of tribulation.! 
 
 Come thou unto me, when it is not well with thee. J 
 
 This is that which most of all hindereth heavenly 
 consolation, that thou art too slow in turning thyself 
 unto prayer. 
 
 For before thou dost earnestly supplicate me, thou 
 seekest in the meanwhile many comforts, and refreshest 
 thyself in outward things. 
 
 * Matt. vi. no.] t Nahum I. [7.] t Matt. xl. [28.] 
 
 Q-- 
 
OF TRUSTING GOD IN TIME OF AFFLICTION. 177 
 
 And hence it comes to pass that all doth little profit 
 thee, until thou well consider that I am he who do 
 rescue them that trust in me ; aid that out of me, there 
 is neither powerful help, nor profitable counsel, nor 
 lasting remedy. 
 
 But do thou, having now recovered breath after the 
 tempest, gather strength again in the light of my mer- 
 cies ; for I am at hand (saith the Lord) to repair all, 
 not only entirely, but also abundantly and in most 
 plentiful measure. 
 
 2. Is there anything hard to me ? or am 1 like unto 
 one that promiseth and performeth not ?* 
 
 Where is thy faith ? stand firmly and with persever- 
 ance ; take courage and be patient ; comfort will come 
 to thee in due time. 
 
 Wait, wait [I say] for me : I will come and heal 
 thee. 
 
 It is a temptation that vexeth thee, and a vain fear 
 that affrighteth thee. 
 
 What else doth anxiety about future contingencies 
 bring thee, but sorrow upon sorrow ? " Sufficient for 
 the day is the evil thereof."! 
 
 It is a vain thing and unprofitable, to be either dis- 
 turbed or pleased about future things, which perhaps 
 will never come to pass; 
 
 3. But it is incident to man, to be deluded with such 
 imaginations ; and a sign of a mind as yet weak, to 
 be so easily drawn away by the suggestion of the 
 enemy. 
 
 Fox so he may delude and deceive thee, he careth 
 
 • Matt, xiiii. [35 ] t Matt. vl. [34.] 
 
178 OF TRUSTING GOD IN TIME OF AFFLICTION, 
 
 not whether it be by true or by false propositions ; 
 whether he overthrow thee with the love of present, or 
 the fear of future things. 
 
 Let not therefore thy heart be troubled, neither let 
 it fear. 
 
 Trust in me, and put thy confidence in my mercy.* 
 
 When thou thinkest thyself farthest off from me, 
 oftentimes I am nearest unto thee. 
 
 When thou judgest that almost all is lost, then 
 oftentimes the greatest gain of reward is close at 
 hand. 
 
 All is not lost, when anything falleth out contrary. 
 
 Thou must not judge according to present feeling; 
 nor so take any grief, or give thyself over to it, from 
 whencesoever it cometh, as though all hopes of recov- 
 ery were quite gone. 
 
 4. Think not thyself wholly left, although for a time 
 I have sent thee some tribulation, or withdrawn thy 
 desired comfort ; for this is the way to the kingdom of 
 heaven. 
 
 And without doubt it is more expedient for thee and 
 the rest of my servants, that ye be exercised with ad- 
 versities, than that ye should have all things according 
 to your desires. 
 
 I know the secret thoughts of thy heart, and that it 
 is very expedient for thy welfare, that thou be left some- 
 times without taste [of spiritual sweetness, and in a dry- 
 condition], lest perhaps thou shouldest be puffed up 
 with thy prosperous estate, and shouldest be willing to 
 please thyself in that which thou art not. 
 
 * Psalm xci. [1.] 
 
OF TRUSTING GOD IN TIME OF AFFLICTION. 179 
 
 That which I have given, I can take away; and 
 restore it again when I please. 
 
 5. When I give it, it is mine ; when I withdraw it, 
 I take not anything that is thine ; for mine is every 
 good and every perfect gift.* 
 
 If I send thee affliction, or any cross whatsoever, 
 repine not, nor let thy heart fail thee ; I can quickly 
 succor thee, and turn all thy heaviness into joy. 
 
 However I am righteous, and greatly to be praised 
 when I deal thus with thee. 
 
 6. If thou be wise, and considerest this rightly, thou 
 wilt never mourn so dejectedly for any adversity that 
 befalleth thee, but rather rejoice and give thanks. 
 
 Yea, thou wilt account this thy special joy, that 
 afflicting thee with sorrows, I do not spare thee. 
 
 " As my Father hath loved me, I also love you,"t 
 said I unto my beloved disciples ; whom certainly I 
 sent not out to temporal joys, but to great conflicts ; not 
 to honors, but to contempts ; not to idleness, but to 
 labors ; not to rest, but to bring forth much fruit with 
 patience. Remember thou these words, O my son ! 
 
 • James i. [17.] t John xv. [9.] 
 
180 OF LEAVING THE CREATURE FOR THE CREATOR. 
 
 CHAPTER XXXI. 
 
 OF THE CONTEMPT OF ALL CREATURES, TO FIND OUT 
 THE CREATOR. 
 
 Lord, I stand much in need of yet greater grace, 
 if I ought to reach that pitch, where neither man nor 
 any creature shall be a hinderance unto me. 
 
 For as long as anything detains me, I can not freely 
 take my flight to thee. 
 
 He desired to fly freely that said, " Who will give 
 me wings like a dove, and I will flee away and be at 
 rest ?"* 
 
 What thing more quiet than the single eye ?t and 
 what more free, than he that desirelh nothing upon 
 earth ? 
 
 A man ought therefore to mount over all creatures, 
 and perfectly to go out of himself and stand in ecstasy 
 of mind, and [so] see that thou, the Creator of all 
 things, hast nothing amongst creatures like unto thy- 
 self. 
 
 Unless too a man be freed from [the affection of] 
 all creatures, he can not with freedom of mind attend 
 unto divine things. 
 
 For that is the cause why there are so few con- 
 templative men to be found, for that few can wholly 
 withdraw themselves rom things created and perish- 
 ing. 
 
 * Psalm Ir. £6.] t Matt, vl [22.1 
 
OF LEAVING THE CREATURE FOR THE CREATOR. 181 
 
 2. To obtain this there is need of much grace, 
 which may elevate the soul, and carry it aviray above 
 itself. 
 
 And unless a man be elevated in spirit, and freed 
 from all creatures, and wholly united unto God, what- 
 soever he knoweth, and whatsoever he hath, is of no 
 great weight. 
 
 For a long while shall he be small, and lie [grovel- 
 ling] below, whoever he be that esteemeth anything 
 great, but the One only Infinite Eternal God. 
 
 And whatsoever is not God, is nothing, and ought to 
 be accounted as nothing. 
 
 There is great difference between the wisdom of an 
 illuminated and devout man, and the knowledge of a 
 learned and studious clerk. 
 
 Far more noble is that learning which flo\^ e-.h from 
 above, from the Divine Influence, than that which is 
 painfully gotten by the wit of man 
 
 3. There are many that desire contemplation, but 
 they endeavor not to practise those things that are re- 
 quired thereunto. 
 
 A great hinderance it is, that men rest in signs and 
 sensible things, and take little care about the perfect 
 mortification of themselves. 
 
 I know not what it is, by what spirit we are led, 
 nor what we pretend, we that seem to be called spirit- 
 ual, that we take so much pains, and are so full of 
 anxiety about transitory and low things, and scarcely 
 even seldom think of our own inward concernments, 
 with full recollection of mind. 
 16 
 
182 OF LEAVING THE CREATURE FOR THE CREATOR. 
 
 4. Alas, presently after a slight recollection, we 
 break out again, and weigh not our works with diligent 
 examination. 
 
 We mind not where our affections lie, nor bewail 
 the impurity that is in all our actions. 
 
 For " all flesh had corrupted his way," and therefore 
 did the great deluge ensue.* 
 
 Since then our inward affection is much corrupted, 
 our actions thence proceeding must needs be corrupted 
 also, proofs of the want of internal vigor. 
 
 From a pure heart proceedeth the fruit of a good 
 life. 
 
 5. We ask how much a man has done, but from 
 what degree of virtuous principle he acts, is not so 
 diligently considered. 
 
 We inquire whether he be courageous, rich, hand- 
 some, skilful, a good writer, a good singer, or a good 
 laborer ; but how poor he is in spirit, how patient and 
 meek, how devout and spiritual, is seldom spoken of. 
 
 Nature respecteth the outward things of a man, 
 grace tumeth itself to the inward. 
 
 The one is often disappointed ; the other hath her 
 trust in God, and so is not deceived. 
 
 • Gen. vi. [12.] vii. [21.] 
 
OF SELF RENUNCIATION. 183 
 
 CHAPTER XXXII. 
 
 OF SELF-DENIAL, AND RENOUNCING EVERY EVIL APPE- 
 TITE 
 
 My son, thou canst not possess perfect liberty unless 
 thou wholly renounce thyself.* 
 
 They are but in fetters all who merely seek their 
 own interest, and are lovers of themselves ; covetous 
 are they, curious, wanderers, always seeking delicates, 
 not the things of Jesus Christ, but oftentimes devising 
 and framing that which will not continue. 
 
 For all that is not of God shall perish. 
 
 Keep this short and complete saying : " Forsake all, 
 and thou shalt find all." Leave [all inordinate] desire 
 and thou shalt find rest. 
 
 Consider this well, and when thou hast fulfilled it, 
 thou shalt understand all things. 
 
 Lord, this is not the work of one day, nor chil- 
 dren's sport ; yea, rather in this short word is included 
 all the perfection of religious persons. 
 
 My son, thou oughtest not to turn back, noi at once 
 to be cast down, when thou hearest of the way of the 
 p»",rfect ; but rather be stirred up to higher things, or at 
 least in desire sigh after them. 
 
 1 would it were so with thee, and thou wert arrived 
 
 * Matt, xvi [24.] xij [8, 9.] 
 
184 OF SELF-RENUNCIATIOX. 
 
 at this, to be no longer a lover of tb'^elf, but didst 
 stand merely at my beck, and at his ^;fhom I have ap- 
 pointed a father over thee ; then thou shouldest ex- 
 ceedingly please Me, and all thy life would pass away 
 in joy and peace. 
 
 Thou hast yet many things to part with, which, un- 
 less thou wholly resign up unto Me, thou shalt not at- 
 tain to that which thou desirest. 
 
 " I counsel thee to buy of Me gold tried in the fire, 
 that thou mayest become rich ;"* that is, heavenly wis- 
 dom, which treadeth under-foot all inferior [and earthlyj 
 things. 
 
 Set little by earthly wisdom, and cam not fondly to 
 please others or thyself. 
 
 3. I said that mean things must be bought with 
 things which, among men, are precious and of great 
 esteem. 
 
 For true heavenly wisdom doth seem mean, of small 
 account, and almost forgotten among men, as having 
 no high thoughts of itself, nor seeking to be magnified 
 upon earth. Many indeed praise it whh their mouth, 
 but in their life they are far from it; yet is it the 
 precious pearl,t which is hidden from many. 
 
 * Re* Iii ri&] f Matt xiil. [48. J 
 
OF CONSTANCY AND SINGLENESS OF HEART. 185 
 
 CHAPTER XXXIII. 
 
 OF INCONSTANCY OF HEART, AND OF HAVIWO OUR FINAL 
 INTENTIONS DIRECTED UNTO GOD. 
 
 My son, trust not to thy feeling, for it will quickly 
 be changed into another thing. 
 
 As long as thou livest, thou art subject to mutability,* 
 even against thy will ; so that thou art at one time 
 merry, then sad ; at one time quiet, then troubled ; now 
 devout, then indevout ; now diligent, then listless ; now 
 grave, and presently light. 
 
 But he that is wise and well instructed in the spirit 
 standeth fast upon these mutable things ; not heeding 
 what he feeleth in himself, or which way the wind of 
 instability bloweth ; but that the whole intention of his 
 mind may tend to the right and best end. 
 
 For thus he will be able to continue one and the 
 self-same, and unshaken, in the midst of so many various 
 events directing continually the single eye of his in- 
 tention unto Me. 
 
 2. And the purer the eye of the intention is,t with 
 80 much the more constancy doth a man pass through 
 the several kinds of storms [which assail him]. 
 
 But in many the eye of a pure intention waxes dim, 
 for it quickly looks upon some delightsome object which 
 comes in its way. 
 
 • Job. xiT. [«.] Matt. ri. t22.J 
 
186 OF THE SWEETNESS OF GOD's LOVE. 
 
 For it is rare to find one who is wholly free from all 
 blemish of self-seeking. 
 
 So the Jews formerly came to Bethany to Martha 
 and Mary, not for Jesus's sake only, but that they miglit 
 see Lazarus also.* 
 
 The eye of our intention therefore is to be purified, 
 that it may be single and right,t and is to be directed 
 unto me, beyond all the various mediums which may 
 come between 
 
 CHAPTER XXXIV. 
 
 THAT GOD IS SWEET ABOVE ALL THINGS, AND IN ALL 
 THINGS, TO HIM THAT LOVETH HIM. 
 
 " Behold ! my God, and all things [to me]." What 
 would I more, and what happier things can I desire ? 
 
 sweet and savory word ! but to him that loveth the 
 word, not the world nor those things that are in the 
 world. 
 
 " My God, and all things." Enough is said to him 
 that understandeth ; and to him that loveth, it is pleas- 
 ant to repeat it often. 
 
 For when thou art present, all things do yield 
 delight, but when thou art absent, everything becomes 
 irksome. 
 
 Thou givesi quietness of heart, and much peace, and 
 festive joy. 
 
 Thou makest us think well of all things, and praise 
 thee in all things ; neither can anything please long 
 • John xil. [9.] t Matt. t1 £28.] 
 
OF THE SWEETNESS OF OOD's LOVE. 187 
 
 without thee : but if it be pleasant and grateful, thy 
 grace must be present, and it must be seasoned with 
 the sweetness of thy wisdom. 
 
 2. What is not savory unto him to whom thou art 
 pleasing. 
 
 And whom thou delightest not, what can be pleasant 
 to him ? 
 
 But the wise men of the world, and they also who 
 relish the things of the flesh, come short of thy wis- 
 dom,* for in the one is much vanity, and in the other 
 death. 
 
 But they that follow thee by the contempt of worldly 
 things, and mortification of the flesh, are proved to be 
 truly wise ; for they are changed from vanity to truth, 
 from the flesh to the spirit. 
 
 These relish God ; and what good soever is found 
 in creatures, they wholly refer unto the praise of their 
 Maker. 
 
 Great, however, yea, very great is the diff*erence 
 between the sweetness of the Creator, and of the 
 creature, of Eternity and of time, of Light uncreated 
 and of light enlightened. 
 
 3. thou Everlasting Light, surpassing all created 
 lights, dart the beams of thy brightness from above 
 which may pierce all the most inward parts of my 
 heart. 
 
 Purify, rejoice, enlighten and enliven my spirit, 
 with all the powers thereof, that I may cleave unto 
 thee with abundance of joy and triumph. 
 
 when will that blessed and desired hour come, 
 
 ♦ 1 Cor. I. [26.]— Rom. viii. [il— 1 John ii. [10.] 
 
188 OF WELL-ENDURING TEMPTATIONS. 
 
 that thou mayest satisfy me with thy presence, and 
 thou mayest be unto me all in all. 
 
 As long as this is not granted me, I shall not have 
 full joy. 
 
 Still, alas ! the old Man doth live in me,* he is not 
 wholly crucified, is not perfectly dead. 
 
 Still doth he mightily strive against the Spirit, and 
 stirreth up inward wars, and suffereth not the kingdom 
 of my soul to be in peace. 
 
 4. But thou that rulest the power of the sea, and 
 stillest the rising of the waves thereof,! arise and help 
 me ! 
 
 Scatter the nations that desire war, J crush thou 
 them in thy might. 
 
 Display thy greatness, I beseech thee and let thy 
 right hand be glorified, for there is no other hope or 
 refuge for me, save in thee, O Lord my God.| 
 
 CHAPTER XXXV. 
 
 THAT THERE IS NO SECURITY FROM TEMPTATION 
 IN THIS LIFE. 
 
 My son, thou art never secure in this life, but as 
 long as thou livest,§ thou shalt always need spiritual 
 armor. 
 
 Thou dwellest among enemies, and art assaulted on 
 the right hand and on the left.Tf 
 
 * Rom. vii. t PsaJm Ixxxix. [9.] t Psalm Ixviii. [30.J 
 
 I Pialm xiii. [14.] * Job vii. [1.] 1 2 Cor. ri. r7.] 
 
OF WELL-ENDURING TEMPTATIONS. 189 
 
 If therefore thou defend not thyself on every side 
 with the shield of patience, thou canst not be long 
 without a wound. 
 
 Moreover, if thou fix not thy heart on Me with a 
 sincere willingness to suffer all things for Me, thou 
 canst not bear the heat of this combat, nCT attain to the 
 palm of the saints in bliss. 
 
 Thou oughtest therefore manfully to go through all, 
 and to secure a strong hand against whatsoever with- 
 standeth thee. 
 
 For to him that overcometh is manna given, but for 
 the indolent there remains much misery. 
 
 2. If thou seek rest in this world, how wilt thou 
 then attain to the everlasting rest ? 
 
 Dispose not thyself for much rest, but for much 
 patience. 
 
 Seek true peace not in earth, but in heaven ; not in 
 men, nor in any other creature,.but in God alone. 
 
 For the love of God thou oughtest cheerfully to 
 undergo all things, that is to say, all labor, grief, tempt- 
 ation, vexation, anxiety, necessity, infirmity, injury, 
 detraction, reproof, humiliation, shame, correction, and 
 contempt [of every kind and degree]. 
 
 These help to virtue ; these are the trial of a novice 
 in Christ ; these frame the heavenly crown. 
 
 I will give an everlasting reward for a short labor, 
 and infinite glory for transitory shame. 
 
 3. Thinkest thou that thou shalt always have spirit- 
 ual consolations at will ? 
 
 My saints had not so, but they had many afflictions, 
 and sundry temptations, and great discomforts. 
 
190 OF DISREGARDING MAN's JUDGMENT. 
 
 But in all these they did bear themselves up patiently, 
 ar.d trusted rather in God than in themselves, knowing 
 that the sufferings of this time are not worthy to be 
 compared to future glory.* 
 
 Wilt thou have that at once, which many after many 
 tears and great labors have hardly obtained ? 
 
 Wait for the Lord, behdve thyself manfully, and be 
 of good courage ;t do not despair, do not leave thy 
 place, but steadily expose both body and soul for the 
 glory of God. 
 
 I will reward thee in most plentiful manner ; I will 
 be with thee in every tribulation. 
 
 CHAPTER XXXVI. 
 
 AGAINST THE VAIN JUDGMENTS OF MEN. 
 
 My son, cast thy heart firmly on the Lord, and fear 
 not the judgment of men, when conscience testifieth of 
 thy dutifulness and innocency. 
 
 It is a good and happy thing to suffer in such a way ; 
 nor will it be burdensome to a heart which is humble, 
 and which trusteth rather in God than in itself. 
 
 The most part of men are given to talk much, and 
 and therefore little trust is to be placed in them. 
 
 Moreover also, to satisfy all is not possible. 
 
 Although Paul endeavored to please all in the Lord, 
 and made himself all things unto all,J yet with him it 
 
 • Rom.riii [18.) + Psalm ixvii. [14.] t 1 Cor. li. [22.]— 2 Cor. tr. [1.1 
 
OF DISREGARDING MAn's JUDGMENT. 191 
 
 was a very small thing that lie should be judged of 
 man*s judgment.* 
 
 lie did for the edification and salvation of others 
 what lay in him, and as much as he was able ; yet 
 could he not hinder but that he was sometimes judged 
 and despised by others. 
 
 Therefore he committed all to God, who knew all, 
 and he defended himself with patience and humility 
 against unjust tongues, or against such as thought vani- 
 ties and lies, and spake boastfully what they listed. 
 
 Sometimes notwithstanding he made answer, lest 
 the weak should be offended by his silence. f 
 
 3. Who art thou that fearest a mortal man ? To- 
 day he is, and to-morrow he is not seen 4 
 
 Fear God, and thou shalt not need to fear the terrors 
 of men. 
 
 What harm can the words or injuries of any man do 
 thee ? He hurteth himself rather than thee, nor can 
 he avoid the judgment of Godl| whosoever he be. 
 
 Have thou God before thine eyes, and contend not 
 with complaining words. 
 
 And if for the present thou seem to be worsted, and 
 to suffer shame undeservedly, do not therefore repine, 
 neither do thou lessen thy crown by thy impatience.^ 
 
 But rather lift thou up thine eyes to Me in heaven, 
 who am able to deliver thee from all shame and wrong, 
 and to render to every man according to his works. 
 
 * Polos, i. [1 Cor. IV. 3.] t Acta fxxvi. Phil. i. [11.] 
 
 J 1 Mac ii. [62, 63.] I Rom. ii [3.] 1 Cor. xi. [3*.] 
 
 « Ueb. zii. [1, 2.] 
 
192 OF ATTAINING TRUE FREEDOM OF HEART. 
 
 CHAPTER XXXVII. 
 
 OF PURE AND ENTIRE RESIGNATION OF OURSELVES, FOR 
 THE OBTAINING FREEDOM OF HEART. 
 
 M\r son, forsake thyself, and thou shalt find Me.* 
 Make no [self-respecting] choice of anything, nor ap- 
 propriate anything to thyself, and thou shalt ever be a 
 gainer. 
 
 For greater grace shall be added to thee, the moment 
 thou dost perfectly resign thyself, if thou dost not turn 
 back to take thyself again. 
 
 Lord, how often shall I resign myself, and wherein 
 shall I forsake myself? 
 
 Always, and every hour ; as well in small things as 
 in great. I except nothing, but do desire that thou be 
 found naked [and void] of all things. 
 
 Otherwise how canst thou be mine, and I thine, un- 
 less thou be stripped of all self-will, both within and 
 without ? 
 
 The sooner thou doest this, the better it will be with 
 thee ; and the more fully and sincerely thou doest it, 
 80 much the more shalt thou please Me, and so much 
 the more shalt thou gain. 
 
 2. Some there are who resign themselves, but with 
 certain exceptions : for they put not their whole trust in 
 God, therefore they study how to provide for themselves. 
 
 ♦ Matt, xvi, [24.1 
 
OF ATTAINING TRUE FREEDOM OF HEART. 193 
 
 Some also at first do offer all, but afterward being 
 assailed with temptation, they return again to their own 
 place, and therefore they make no progress in the 
 path of virtue. 
 
 These shall not attain to the true liberty of a pure 
 heart, nor to the favor of my sweetest familiarity, 
 unless they first make an entire resignation and a 
 daily oblation of themselves unto me. For without 
 this, there neither is nor can be a fruitful union [with 
 me]. 
 
 3. I have very often said unto thee, and now again 
 I say the same, Forsake thyself,* resign thyself, and 
 thou shalt enjoy much inward peace. 
 
 Give all for all ; seek nothing, require back nothing ; 
 abide purely and with a firm confidence in me, and 
 thou shalt possess me ; thou shalt be free in heart, and 
 darkness shalt not tread thee down. 
 
 Let this be thy whole endeavor, let this be thy 
 pr?ver, this thy desire ; that being stripped of all selfish- 
 ness, thou mayest with entire simplicity follow Jesus 
 only, and dying to thyself mayest live eternally to me. 
 
 Then shall all vain imaginations, evil perturbations, 
 and superfluous cares fly away. 
 
 Then als* immoderate fear shall leave thee, and 
 inordinate love shall die. 
 
 • Matt. xrl. [24.) 
 17 
 
194 OF RELIGIOUS SELF-OOVERNMENT. 
 
 CHAPTER XXXVIII. 
 
 OF GOOD GOVERNMENT IN THINGS EXTERNAL, AND OF 
 HAVING RECOUISE TO GOD IN DANGERS. 
 
 My son, ihuu oughtest with all diligei ce to en- 
 deavor that in every place and action, and in all ex- 
 ternal business, thou be inwardly free, and thoroughl)' 
 master of thyself; and that all things be under thee, 
 and not thou under them. 
 
 Thou must be lord and master of thy own actions, 
 not as a servant or a hireling. 
 
 Rather thou shouldest be as a freed man and a true 
 Hebrew, passing into the lot and freedom of the sons 
 of God. 
 
 For they standing upon the things that are present, 
 contemplate the things which are eternal. 
 
 They look on transitory things with the left eye, and 
 with the right do behold the thmgs of heaven. 
 
 Temporal things can not draw them to cleave to 
 them ; rather they draw temporal things to serve them, 
 and this in such way as they are ordained by God, 
 and appointed by the Great Work-master, who haih 
 left nothing in his creation without due order. 
 
 2. If too thou stand steadfast in all circumstances, 
 and do not weigh the things which thou seest and 
 hcarest by the outward appearance, nor with a canial 
 eye; but presently in every affair dost enter with 
 Mosos into the Tabernacle* to ask counsel of ihe 
 
 • Exodot xxxiU. [9.] 
 
OF A RESIGNED WILL. 195 
 
 Lord ; thou shall sometimes hear the Divine Oracle, 
 and shalt return instructed concerning many things, 
 both present and to come. 
 
 For Moses had always recourse to the Tabernacle 
 for the deciding of doubts and questions, and fled to 
 the help of prayer, for support under dangers and the 
 iniquity of men. 
 
 So oughtest thou in like manner to fly to the closet 
 of thine heart,* very earnestly craving, the Divine 
 favor. 
 
 For we read, that for this cause Joshua, and the 
 children of Israel were deceived by the Gibeonites, 
 because they asked not counsel at the mouth of the 
 Lordjt but giving too lightly credit to their fair words, 
 were deluded by their counterfeit piety. 
 
 CHAPTER XXXIX 
 
 THAT A MAN SHOULD NOT BE FRETFUL IN HATTERS OF 
 BUSINESS. 
 
 My son, always commit thy cause to Me, I will dis- 
 pose well of it in due time. 
 
 Wait for my ordering of it, and thou shalt find it 
 will be for thy good. 
 
 O Lord, I do most cheerfully commit all unto thee, 
 for my care can avail little. 
 
 Would that I did not so much cleave to future events, 
 but gave mysel* up without reluctance to thy good 
 pleasure. 
 
 • Matt. Tl. ce.] t JoA. Iz. 114.3 
 
196 OF man's true comfort and glory. 
 
 2. My son, oftentimes a man rehemently struggleth 
 for somewhat he desireth, and when he hath arrived 
 at it, he beginneth to be of another mind ; for man's 
 affections do not long continue fixed on one object but 
 rather do urge him from one thing to another. 
 
 It is therefore no small benefit for a man to forsake 
 himself even in the smallest things. 
 
 3. The true [spiritual] profiting of a man consisteth 
 in the denying of himself ; and he that is thus self- 
 denied, liveth in great freedom and security. 
 
 But the old Enemy,* who always sets himself 
 against all that are good, ceaseth at no time from tempt- 
 ing, but day and night lieth grievously in wait, to cast 
 the unwar}% if he can, into the snare of deceit. 
 
 Therefore " Watch ye, and pray," saith our Lord, 
 " that ye enter not into temptation."! 
 
 CHAPTER XL. 
 
 THAT MAN HATH NO GOOD OF HIMSELF, NOR ANYTHING 
 
 WHEREOF HE CAN GLORY. 
 
 "Lord, what is man, that thou art mindful of him, 
 or the son of man, that thou visitest him ?"J 
 
 What hath man deserved that thou shouldest grant 
 him thy favor. 
 
 Lord, what cause have I to complain, if thou 
 forsake me ? or if thou doest not that which I desire, 
 what can I justly say against it ? 
 
 * 1 Pet. r. [8 ] t Matt. xxvi. [41 .] t Pi«lm Till. [4.1 
 
OF man's true comfort and glory. 197 
 
 Surely this I may truly think and say ; Lord, I am 
 nothing, I can do nothing, I have nothing that is good 
 of myself, but in all things I am defective, and do ever 
 tend to nothing. 
 
 And unless thou help me, and inwardly instruct me, 
 I must become altogether lukewarm and dissolved. 
 
 2. But thou, Lord, art always the same, and en- 
 durest for ever* always Good, Just, and Holy, doing 
 all things well, justly, and holily, and disposing all 
 things with wisdom. 
 
 But I that am more ready to go backward than for- 
 ward, do not ever continue in one estate, for " seven 
 times are passed over me."t 
 
 Yet doth it soon turn to the better, when it so 
 pleaseth thee, and when thou vouchsafest to stretch 
 forth thy helping hand ; for thou canst help me alone 
 without human aid, and so strengthen me, that my 
 countenance shall be no more changed, but my heart 
 shall be turned to thee alone, and be at rest. 
 
 3. Wherefore, if I could once perfectly cast off all 
 human comfort, either for the attainment of devotion, 
 or because of mine own necessities, which enforce me 
 to seek after thee (for no mortal man can comfort me), 
 then might I well hope in thy grace,and rejoice for the 
 gift of new consolation. 
 
 4. Thanks be unto thee, from whom all proceedeth, 
 whensoever it goes well with me. 
 
 But I am in thy sight mere vanity and nothing, an 
 onconstant and weak man. 
 
 Wherefore then can I glory ? or for what do I desire 
 
 ♦ Psalm cii. [12.] t [Uan. iv. 16, 23, 3» ] 
 
 IT 
 
198 OF man's true comfort and olort. 
 
 to be respected ? is it for [being] nothing ? yet this is 
 most vain. 
 
 Mere empty glory is in truth an evil pest, a very 
 great vanity; because it draweth a man from true 
 glory, and robbeth him of hea"*»nly grace. 
 
 For whilst he pleaseth himself, he displeaseth thee ; 
 whilst he gapeth after the praise of men, he is de- 
 prived of true virtues. 
 
 5. But the true glory and holy exultation is for a 
 man to glory in thee,* and not in himself ; to rejoice in 
 thy name, not in his own virtue [or strength], and not 
 to delight in any creature but for thy sake. 
 
 Praised be thy name, not mine ; magnified be thy 
 work, not mine. Let thy holy name be blessed, but to 
 me let no part of men's praises be given. f 
 
 Thou art my glory, thou art the joy of my heart. 
 
 In thee will I glory and rejoice all the day, but ds 
 for myself, I will not glory, but in mine infirmities. 
 
 6. Let the Jews seek honor one of another,J I 
 will seek that which cometh from God alone. 
 
 For all human glory, all temporal honor, all worldly 
 highness, compared to thy eternal glory, is vanity and 
 folly. 
 
 my God, my Truth, and my Mercy, O Blessed 
 Trinity, to thee alone be praise, honor, power, and 
 glory, for ever and ever. 
 
 •Hab lii. [18.] t Psalm cxiU. [3] cxr [l.j ^Johnr. [M.] 
 
OF BEARINO SCORN ARIGHT 199 
 
 CHAPTER XLI. 
 
 OF THE CONTEMPT OF ALL TEMPORAL HONOR. 
 
 My son make it no matter of thine, if thou see 
 others honored and advanced, and thyself contemned 
 and debased. 
 
 Lift up thy heart into heaven to Me, and the con- 
 ^ tempt of men on earth will not grieve thee. 
 
 Lord, we are in blindness, and are quickly misled 
 with vanity. 
 
 If I look well into myself, I can not say that any 
 creature hath done me wrong ; and therefore I can not 
 justly complain of thee. 
 
 2. But because I have often and grievously sinned 
 against thee, all creatures do justly take arms against 
 me. 
 
 Unto me, therefore, shame and contempt is justly 
 due, but unto thee praise, honor, and glory. 
 
 And unless I prepare myself with cheerful willing- 
 ness to be despised and forsaken of all creatures, and 
 to be esteemed quite entirely nothing, I can not obtain 
 inward peace and stability, nor be spiritually eidight- 
 ened, nor be fully united mito theo. 
 
 r^ 
 
200 OF THE IMPERFECTION OF HUMAN LOVE. 
 
 CHAPTER XLII. 
 
 THAT OUR PEACE IS NOT TO BE SET ON MEN. 
 
 My son, if thou rest thy peace on any person be- 
 cause of the opinion which thou hast of him, or on ac- 
 count of thine intimate acquaintance with him, thou 
 shalt ever be in an unconstanl and an enthralled condi- 
 tion. 
 
 But if thou have recourse unto the ever-living and 
 abiding Truth, the departure or death of a friend will 
 not grieve thee. 
 
 The regard of thy friend ought to be grounded in 
 Me ; and for Me is he to be beloved, whosoever he be 
 whom thou thinkest well of, and who is very dear unto 
 thee in this life 
 
 Without Me no friendship can avail, or will con- 
 tinue ; neither is that love true and pure, which is not 
 knit by Me. 
 
 Thou oughtest to be so dead to such affections of 
 beloved friends, that, as much as appertaineth unto thee, 
 thou shouldest wish to be without all company of men. 
 
 Man approacheth so much the nearer unto God, the 
 further off he departeth from all earthly comfort. 
 
 In proportion, too, as he descendeth lower into him- 
 self, and is meaner in his own sight, so much the 
 higher he ascendeth unto God. 
 
 But he that attributeth any good unto himself, hin- 
 dereth the coming of God's grace unto him ; for the 
 
OF KNOWLEDGE VAIN AND TRUE. 201 
 
 grace of the Holy Spirit, ever seeketh an humble 
 heart.* 
 
 If thou couldest perfectly annihilate thyself, and 
 empty thyself of all created love, th^n should I flow 
 into thee with great abundance of grace. 
 
 When thou lookest to the creatures, the sight of the 
 Creator is withdrawn from thee. 
 
 Learn in all things to overcome thyself, for the love 
 of thy Creator, and then shalt thou be able to attain to 
 divine knowledge. 
 
 How small soever anything be, if it be inordinately 
 loved and regarded, it keeps thee back from the chief- 
 est good, and injures [thy soul]. 
 
 CHAPTER XUH. 
 
 AGAINST VAIN AND SECULAR KNOWLEDGE. 
 
 My son, let not the sayings of men move thee, how- 
 ever fair and ingenious they may be. " For the king- 
 dom of God consisteth not in word, but in power."t 
 
 Observe well my words, for they inflame the heart, 
 and enlighten the mind ; they cause compunction, and 
 they supply abundant variety of consolation. 
 
 Never read the Word [of God] in order to appea-r 
 more learned or more wise. 
 
 Be studious for the mortification of thy sins ; for this 
 will profit thee more than the knowledge of many dif- 
 ficult questions. 
 
 2. When thou shalt have read and known many 
 
 * 1 Pet. V [5.] 1 1 Cor, Iv. [20.] 
 
202 OF KNOWLEDGE VAIN AND TRUE. 
 
 things, thou oughtest ever to return to one Beginning 
 and Principle. 
 
 1 am He that teacheth man knowledge ; and I give 
 unto little children a clearer understanding thaa can be 
 taught by man. 
 
 lie, therefore, to whom I speak, shall quickly be 
 wise, and shall profit much in the spirit. 
 
 Wo be to them that inquire many curious things of 
 men, and little care about the way of serving Me ! 
 
 The time will come, when the Master of masters 
 shall appear, Christ the Lord of angels, to hear the 
 lessons cf all, that is, to examine the consciences of 
 every one. 
 
 And. then will he search Jerusalem with candles, 
 and the hidden things of darkness shall be laid open,* 
 and the arguings of men's tongues shall be silent. 
 
 3. 1 am He who in one instant do raise up the 
 humble mind, to understand more of eternal truth, than 
 if one had studied ten years in the schools. 
 
 I teach without noise of words, without confusion of 
 opinions, without ambition of honor, without the scuf- 
 fling of arguments. 
 
 1 am he who instruct men to despise earthly things, 
 to loathe things present, to seek things eternal, to rel: 
 ish things eternal ; to flee honors, to suffer injuries, to 
 place all hope in Me, to desire nothing out of Me, and 
 above all things ardently to love Me. 
 
 4. For a certain person, by loving Me entirely, 
 learned divine things, and spake that which was ad- 
 mirable. 
 
 * Zeph i. [18.]-1 Cor. It. t».J 
 
OF USELESS SEIF-ANNOYANCE. 203 
 
 He profited more by forsaking all things, than in 
 studying /.iibtiUies. 
 
 But to ifome men I speak common things, to others 
 things special ; to some I appear sweetly by signs and 
 ttgiiros, but to some I reveal mysteries with much light. 
 
 The voice of books is indeed one, but it instructs not 
 all alike : for I am the teacher of the truth within, I 
 am the searcher of the heart, the discerner of the 
 thoughts, the setter-forward of [good] actions, dis- 
 Uibuting to every man as I judge meet. 
 
 CHAPTER XLIV. 
 
 'jY not fetching trouble to ourselves from out- 
 ward THINGS. 
 
 Mr son, in many things it is thy duty to be ignorant, 
 ijl to esteem thyself as dead upon earth, and as one 
 J v/hom the whole world is cnicified.* 
 
 It is thy duty also to pass by many things with a 
 ieaf ear, and rather to think of those which belong un- 
 o thy peace. 
 
 It is more useful to turn away one's eyes from un- 
 pleasant things, and to leave every one to his own 
 opinion, than to be a slave to contentious discourses. 
 
 If all stand well betwixt thee and God, and if thou 
 hast his judgment in thy mind, thou shalt the more 
 easily endure to be as one overcome. 
 
 2. O Lord, to what a pass are w« come ! Behold, 
 
 t Gal. Tl. (14.] 
 
204 OF TRUSTIXG OTHERS TOO HASTILY. 
 
 we bewail a temporal loss, for a pitiful gain we toil and 
 run ; and the spiritual dam^age of our soul is forgotten, 
 and hardly at last returns to the memory. 
 
 That which little or nothing profiteth, is minded, and 
 that which is especially necessary, is slightly passed 
 over ; because the whole man doth slide off into ex- 
 ternal things ; and, unless he speedily repent, he set- 
 tleth down in them, and that willingly 
 
 CHAPTER XLV 
 
 THAT CREDIT IS NOT TO BE GIVEN TO ALL, AND THAT 
 MAN IS PRONE TO OFFEND IN WORDS. 
 
 Grant me help, O Lord, in tribulation, for vain is 
 the help of man !t 
 
 How often have I been deceived, finding want of 
 faithfulness where I thought it sure ! 
 
 And how often have I found it, where beforehand I 
 least expected it ! 
 
 It is vain therefore to trust in men, but the sah^ation 
 of the righteous is in thee, God ! 
 
 Blessed be thou, Lord, my God, in all things that 
 befall us. 
 
 We are weak and unstable ; we are quickly de- 
 ceived, and soon changed. 
 
 2. Who is he that is able in all things so warily and 
 circumspectly to keep himself, as never to fall into any 
 deceit or perpiexity ? 
 
 • Psalm Ix. [11.3 
 
op TRUSTING OTHERS TOO HASTILY 205 
 
 But he that trusteth in thee, Lord, and seeketh 
 thee with a single heart, doth not so easily fail.* 
 
 And if he fall into any tribulation, be he never so 
 much entangled, yet he shall quickly either through 
 thee be delivered, or by thee be comforted ; for him that 
 trusteth in thee, thou wilt not forsake, even to the end. 
 
 A friend is rare to be found, that continueth faithful 
 in all his friend's distresses. 
 
 Thou, O Lord, even thou alone art most faithful at 
 all times, and there is none like unto thee. 
 
 3. O how wise was that holy soul that said, " My 
 mind is firmly settled and grounded in Christ."t 
 
 If it were so with me, then would not human fear 
 easily vex me, nor the darts of words move me. 
 
 Who can foresee all things ? Who is able to beware 
 beforehand of future evils ? If things even foreseen do 
 oftentimes hurt us, how can things unlooked for do 
 otherwise than wound us grievously ? 
 
 But wretch as I am, why did I not provide better for 
 myself? Why also have I so easily given credit to 
 others ? 
 
 But we are men, nothing else but frail men, although 
 by many we are reputed and called angels. 
 
 To whom shall I give credit, Lord ? to whom but to 
 thee ? Thou art the truth, which neither doth deceive, 
 nor can be deceived. 
 
 And on the other side, " every man is a liar,"t weak, 
 unconstant, and subject to fall, especially in words ; and 
 therefore we must not easily give credit even to that 
 which in outward show seemeth at the first to be right. 
 
 ♦ Prov. X. [29.] t See note £D.l \ Rom. lii. £4.) 
 
 18 
 
206 OF TRUSTING OTHERS TOO HASTILY. 
 
 4. with what wisdom hast thou warned us to be- 
 ware of men ; and, because a man's foes are they of 
 his own household,* not to give credit, if one should 
 say, " Lo here," or " Lo there." 
 
 My hurt has been my instructor, and I wish it may 
 make me more cautious and less simple. 
 
 " Be wary," saith one, " be war}^, keep to thyself 
 what I tell thee ;" and while I hold my peace, and 
 think it is secret, he can not himself keep that which 
 he desired me to keep, but presently betrays both me 
 and himself, and is gone. 
 
 From such tales and such indiscreet persons protect 
 me, Lord, that I neither fall into their hands, nor 
 ever commit such things myself. 
 
 Grant me to observe truth and constancy in my 
 words, and to remove far from me a crafty tongue. 
 
 What r am not willing to suffer [in others], I ought 
 by all means to avoid [myself], 
 
 5. O how good is it and tending to peace, to be 
 silent about other men, and not to believe promiscuous- 
 ly all that is said, nor easily to report what we have 
 heard. t 
 
 [Also it is good] to lay one's self open to few, and 
 always to be seeking after thee, who art the beholder 
 of the heart.J 
 
 Nor should we be carried about with every wind oi 
 words, but desire that all things, both within and with- 
 out, be accomplished according to the pleasure of thy 
 will. 
 
 How safe IS it for the keeping of heavenly grace, to 
 
 • Mlc. tU. [5.] t ProT. XXV. [».] t Uaiah xxvl. [l.J 
 
OF RECEIVING CALUMNIES ARIGHT. 207 
 
 avoid appearances, and not to seek those things that 
 seem to cause admiration abroad, bu* to pursue with all 
 diligence the things which bring amendment of life 
 and zeal [of godliness]. 
 
 6. To how many hath virtue known and over-hastiiy 
 commended, been hurtful ! 
 
 How profitable hath grace been when preserved in 
 silence, in this frail life, which is said [in Holy Scrip- 
 ture] to be all temptation, and warfare ! 
 
 CHAPTER XLVI. 
 
 OP FDTTINO OUR TRUST IN GOD WHEN EVIL WORDS 
 ARISE. 
 
 My son, stand steadily, and put thy trust in Me ;* 
 for what are words but words ? 
 
 They fly through the air, but hurt not so much as a 
 stone. 
 
 If thou be guilty, think that thou art most willing to 
 amend thyself; if conscience reproach thee not, resolve 
 to suffer this willingly for God's sake. 
 
 It is but a small matter to suffer sometimes a few words, 
 if thou hast not yet the courage to endure hard stripes. 
 
 And why do such small matters go to thy heart, but 
 because thou art yet carnal, and regardest men more 
 than thou oughtest ? 
 
 For because thou art afraid to be despised, therefore 
 thou wilt not be reproved for thy faults, and seekest 
 the shades of excuses. 
 
 * PBalm xixvll [3.] 
 
208 OF RECEIVING CALUMNIES ARIGHT. 
 
 2. But look better into thyself, and thou shalt see 
 that the world is yet alive in thee, and a vain desire to 
 please men. 
 
 For when thou shunnest the being humbled and re- 
 proved for thy faults, it is evident thou art neither truly 
 humble, nor truly dead to the world, nor the world 
 ciucified to thee. 
 
 But give diligent ear to my words, and thou shalt 
 not regard ten thousand words spoken by men. 
 
 Behold, if all should be spoken against thee that 
 could be most maliciously invented, what would it hurt 
 thee, if thou sufferedst it to pass and madest no more 
 reckoning of it than of a mote ? could all those words 
 pluck as much as one hair from thy head ?* 
 
 3. But he that hath no heart in him, nor hath God 
 before his eyes, is easily moved with a word of dis- 
 praise. 
 
 Whereas he that trusteth in Me, and affects not to 
 confide in his own judgment, shall be free from the 
 fear of men. 
 
 For I am the Judgef and the discemer of all secrets : 
 I know how the matter passed ; I know him that offer- 
 eth the injury, and him that suffereth it. 
 
 From me hath this proceeded ; this hath happened 
 by my permission, that the thoughts of many hearts 
 may be revealed.J 
 
 I shall judge the guilty, and the innocent ; but by 
 a secret judgment I would beforehand try them both. 
 
 4. The testimony of men oftentimes deceiveth ; but 
 
 • Matt. X. [30.]— Luke xii. [7.] t Psalm vil. [8.] t Luke U (SS.l 
 
OF RECEIVING CALUMNIES ARIGHT. 209 
 
 my judgtnent is true, it shall stand and not be over- 
 thrown. 
 
 It is commonly hidden, and not known in every- 
 thing, but to few ; notwithstanding it never erreth, 
 neither can it err, although to the eyes of the foolish 
 it seems not right. 
 
 Men ought therefore to have recourse to me in every 
 judgment, and not to lean to their own opinions. 
 
 For the just man will not be troubled,* whatsoever 
 befalleth him from God ; and if anything be wrongfully 
 brought forth against him, he will not much care. 
 
 Neither will he vainly be glad, if by others he be 
 with reason excused. 
 
 For he considereth that I am he that searcheth the 
 heart and reins, f and do judge not according to the 
 outward face, nor human appearance. 
 
 For that is oftentimes found culpable in my sight, 
 which in the judgment of men is thought to be com- 
 mendable 
 
 O Lord God, the just Judge, strong and patient, 
 thou who knowest the frailty and wickedness of men, 
 be thou my strength, and all my trust, for mine own 
 conscience sufliceth me not. 
 
 Although I know nothing by myself,J yet I can not 
 hereby justify myself; for without thy mercy, in thy 
 sight shall no man living be justified. || 
 
 * Prov. xii. [13.] t Psalm vii. [9.]— Rov. ii. [23.] 
 
 t 1 Cor iv. [4. 1 D Psalm ciliii. [2.] 
 
 18* 
 
210 OF LIFE EVERLASTING 
 
 CHAPTER XLVII. 
 
 THAT ALL GRIEVOUS THINGS ARE TO BE ENDURED 
 FOR THE SAKE OF ETERNAL LIFE. 
 
 My son, be not dismayed with the painful labors 
 which thou hast undertaken for Me, neither be thou 
 utterly cast down because of any tribulations which 
 befall thee ; but let my promise strengthen and comfort 
 thee under every circumstance. 
 
 I am well able to reward thee, above all measure 
 and degree. 
 
 Thou shalt not long toil here, nor always be pressed 
 with griefs. 
 
 Wait a little while, and thou shalt see a speedy end 
 of thine evils. 
 
 There will come an hour when all labor and trouble 
 shall cease. 
 
 Poor and brief is all that which passeth away with 
 time. 
 
 2. Do [in earnest] what thou doest ; labor faithfully 
 in my vineyard ;* I will be thy reward. 
 
 Write, read, chant, mourn, keep silence, pray, suffer 
 crosses manfully ; life everlasting is worthy of all these, 
 yea, and greater combats. 
 
 Peace shall come in one day which is known unto 
 the Lord, and it shall be not day nor night,t that is, of 
 this present time, but everlasting light, infinite bright- 
 ness, steadfast peace, and secure rest. 
 
 • Matt. XX. [7.] f [Zech. xlr. T.l 
 
OF LIFE EVERLASTING. 211 
 
 Then thou shall not say, " Who shall deliver me 
 from the body of this death ?"* nor cry, " Wo is me, 
 that my sojourning is prolonged !"t for death shall be 
 cast down headlong, and there shall be salvation which 
 caii not fail, no more anxiety, but blessed joy, sweet 
 anci lovely society. 
 
 3. O if thou hadst seen the everlasting crowns of 
 the saints in heaven,| and with how great glory they 
 now rejoice, who in times past were contemptible to 
 this world, and esteemed unworthy of life itself ; truly 
 thou wouldest presently humble thyself even unto the 
 earth, and wouldest rather seek to be under the feet of 
 all, than to have command so much as over one. 
 
 Neither wouldest thou desire the pleasant days of 
 this life, but rather rejoice to suffer affliction for God, 
 and esteem it thy greatest gain to be reputed as nothing 
 amongst men. 
 
 4. if thou hadst a relishing of these things, and 
 didst suffer them to sink into the bottom of thy heart, 
 how durst thou so much as once to complain 1 
 
 Are not all painful labors to be endured for the sake 
 of life eternal ? 
 
 It is no small matter to lose or to gain the kingdom 
 of God. 
 
 Lift up thy face therefore unto heaven ; behold 1 
 and all my saints with Me, who in this world had 
 great conflicts, do now rejoice, are now comforted, 
 now secure, now at rest, and shall remain with Me 
 everlastingly in the kingdom of my Father. 
 
 • Ron vii. [24.] r Psalm cxx. [5.] t Wisd.iii.[l-9 ] v. [18.] 
 
212 OF THE HAPPINESS OF HEAVEN. 
 
 CHAPTER XLVIII 
 
 OF THE DAY OF ETERNITY AND THIS LIFE's SiRAIT- 
 NESSES. 
 
 O MOST blessed mansion of the city which is above ;• 
 O most clear day of eternity, which night obscureth 
 not, but the highest Truth ever enlighteneth ; day 
 ever joyful, ever secure, and never changing into a 
 contrary state ! 
 
 O that that day might once appear, and that all 
 these temporal thinors were at an end ! 
 
 To the saints it shineth glowing with everlasting 
 brightness, but to those that are pilgrims on the earth, 
 it appeareth only afar ofi', and as it were through a 
 glass. 
 
 2. The citizens of heaven do know how joyful that 
 day is, but the banished children of Eve bewail the 
 bitterness and tediousness of this. 
 
 The days of this life are short and evil,t full of sor- 
 row, and straitnesses. 
 
 Here a man is defiled with many sins, insnared 
 with many passions, held fast by many fears, racked 
 with many cares, distracted with many curiosities, 
 entangled with many vanities, compassed about with 
 many errors, worn away with many labors, burdened 
 with temptations, enervated by pleasures, tormented 
 with want. 
 
 3. when shall these evils be at an end? when 
 
 * Re 7. xxi. £2] t Job vlL 
 
OF THE HAPPINESS OF HEAVEN. 213 
 
 shall I be delivered from the miserable bondage of my 
 sins ?• when shall I think, Lord, of thee alone ?t 
 when shall I fully rejoice in thee ? 
 
 When shall I enjoy true liberty without all impedi- 
 ments whatsoever, without all trouble of mind and 
 body ? 
 
 When shall I have solid peace, peace secure and 
 undisturbed, peace within and peace without, peace 
 every way assured ? 
 
 merciful Jrsu, when shall I stand to behold thee ? 
 when shall I contemplate the glory of thy kingdom ? 
 when wilt thou be unto me all in all ? 
 
 when shall I be with thee in thy kingdom, 
 which thou hast prepared for thy beloved from all 
 eternity ? 
 
 1 am left, a poor and banished man, in the land of 
 mine enemies, where there are daily wars and great 
 calamities. 
 
 4. Comfort my banishment, assuage my sorrow ; for 
 my whole desire sigheth after thee. 
 
 For all is burdensome to me whatsoever this world 
 offereth for my consolation. 
 
 I long to enjoy thee most inwardly, but I can not 
 attain unto it. 
 
 My desire is, that I may be wholly given up to 
 things heavenly, but temporal things and unmortified 
 passions weigh me down. 
 
 With the mind I would be above all things, but 
 with the flesh I am enforced against my will to be 
 beneath. 
 
 • * Rom. vii. [24.J t Psalm Ixxi. [18.] 
 
214 OF THE HAPPINESS OF HEAVEN. 
 
 Thus, unhappy man that I am,* I fight against my- 
 self, and am become grievous to myself, while my 
 spirit seeketh to be above, and my flesh to be below. 
 
 5. what do I inwardly suffer, when in my mind I 
 dwell on things heavenly, and presently, while I pray, 
 a multitude of carnal fancies occur to me ! O my God ! 
 be not thou far from me, nor turn away in wrath from 
 thy servant.! 
 
 Cast forth thy lightning, and disperse them : shoot 
 out thine arrows, and let all the imaginations of the 
 enemy be confounded. 
 
 Gather in, and call home my senses unto thee ; 
 make me to forget all worldly things ; enable me to 
 cast away speedily, and with scorn, all vicious imagi- 
 nations. 
 
 Succor me, thou the everlasting Truth, that no 
 vanity may move me. 
 
 Come to me, thou heavenly sweetness, and let all 
 impurity flee from before thy face. 
 
 Pardon me also, and in mercy deal gently with me, 
 as often as in prayer I think on aught beside thee. 
 
 I must truly confess that I am wont to be subject to 
 many distractions. 
 
 For many, many times I am not there, where I am 
 corporally standing, or sitting, but rather I am there, 
 whither my thoughts do carry me. 
 
 Where my thoughts are, there am I ; and conunoiJy 
 there are my thoughts, where my affection is. 
 
 That too readily occurs to me, which is naturally de- 
 lightsome, or by custom is pleasing. 
 
 • Rom. vii. [24.] viii. [23.] t Psalm Ixxi. [12.] * 
 
OF THE HAPPINESS 01 HEAVEN. 
 
 215 
 
 6. And for this cause thou that art truth itself hast 
 plainly said, " Where thy treasure is, there is also thy 
 heart."* 
 
 If I love heaven, I willingly muse on heavenly 
 things. 
 
 If I love the world, I rejoice at the felicity of the 
 world, and grieve for the adversity thereof. 
 
 If I love the flesh, I shall fancy oftentimes those 
 things that are pleasing to the flesh. 
 
 If I love the spirit, I shall delight to think on things 
 spiritual. 
 
 For whatsoever I love, thereof do I willingly speak 
 and hear, and carry home with me the forms [the 
 ideas and representations] thereof. 
 
 But blessed is the man,t who, for thy sake, O Lord, 
 is willing to part with all creatures, who does violence 
 to his nature, and through fervor of spirit crucifieth the 
 lusts of the flesh ; that so with a serene conscience 
 he may offer pure prayers unto thee, and all earthly 
 things, both outwardly and inwardly, being excluded, 
 he may be meet to be admitied into the angelical choirs. 
 
216 or TJiE FAITHFUL CHRISTIAN'S REWARD. 
 
 CHAPTER XLIX. 
 
 OF THE DESIRE OF EVERLASTING LIFE, AND KOW GREAT 
 REWARDS ARE PROMISED TO THOSE THAT STRIVE RES- 
 OLUTELY. 
 
 My son when thou perceives! the desire of evei 
 lasting bliss to be given thee from above, and desiresi 
 to depart out of the tabernacle of this body, that thou 
 mayest contemplate my brightness without shadow of 
 turning; open thy heart wide, and receive this holy 
 inspiration with thy whole desire. 
 
 Give greatest thanks to the Heavenly goodness, 
 which dealeth with thee so favorably, visiting thee 
 mercifully, stirring thee up fervently, powerfully holding 
 thee up, lest through thine own weight thou fall down 
 to the things of earth. 
 
 Neither dost thou obtain this by thine own thought 
 or endeavor, but by the mere condescension of heavenly 
 grace and divine favor ; to the end that thou mayest 
 make further progress in all virtue, and obtain greater 
 humility, and prepare thyself for future conflicts, and 
 endeavor to cleave unto Me with the whole affection 
 of thy heart, and to serve Me with fervent desire. 
 
 2. My son, oftentimes the fire burneth, but the flame 
 ascendeth not up without smoke. 
 
 So likewise the desires of some men burn toward 
 heavenly things, and yet they are not free from temp- 
 tation of carnal affection. 
 
OF THE FAITHFUL CHRISTIAN'S REWARD. 217 
 
 And therefore it is not altogether purely for the 
 honor of God, that they make such earnest requests to 
 him. 
 
 Such also oftentimes are tliy desires, which thou 
 hast pretended to be so serious and earnest. 
 
 For those are not pure and perfect [desires], which 
 are tinctured with [the love of] thine own special in- 
 terest and advantage. 
 
 3. Ask not that which is delightful and profitable to 
 thee, but that which is acceptable to Me, and tends to 
 promote my honor ; for if thou judgest aright, thou 
 oughtest to prefer and follow my appointment, rather 
 than thine own desire, or any desired thing whatever. 
 
 I know thy desire, and have heard thy frequent 
 groanings. 
 
 Now thou longest to enjoy the glorious liberty of the 
 sons of God ; now doth the everlasting habitation, and 
 the heavenly country replenished with all joy, delight 
 thee ; but that hour is not yet come ; as yet there is 
 another time, and that a time of war,* a time of labor 
 and of trial. 
 
 Thou desirest to be filled with the Chiefest Good, 
 but thou canst not attain it for the present. 
 
 I am he ; wait thou for me (saith the Lord) until the 
 kingdom of God doth come. 
 
 4. Thou art yet to be tried upon earth, and to be ex- 
 ercised in many things. 
 
 Comfort shall be sometimes given thee, but the 
 abundant fulness thereof shall not be granted. 
 
 • Job vli. [I.] 
 19 
 
218 OF THE FAITHFUL CHRISTIAN'S REWARD. 
 
 Take courage, therefore, and be valiant* as well in 
 ioin^ as in suffering things contrary to nature. 
 
 Thou oughtest to put on the new man,t and to be 
 changed into another person 
 
 It is often thy duty to do thai which thou wouldett 
 not, and to leave undone what thou wouldest do. 
 
 That which is pleasing to others, shall go well for- 
 ward ; that which thou wishest, shall not speed. 
 
 That which others say, shall be heard ; what thou 
 sayest, shall be accounted nothing ; others shall ask 
 and shall receive ; thou shalt ask but shalt not obtain. 
 
 5. Others shall be great in the praise of men, but 
 about thee there shall be nothing said. 
 
 To others this or that shall be committed, but thou 
 shalt be accounted a thing of no use. 
 
 At this nature will sometimes be troubled, and it is 
 much if thou bearest it with silence. 
 
 In these and many such-like [instances], the faithful 
 servant of the Lord is wont to be tried, how he can de- 
 ny and break himself in all things. 
 
 There is scarcely anything wherein thou hast such 
 need to die [to thyself], as in seeing and suffering 
 those things that are contrary to thy will; especially 
 when that is commanded which seemeth unto thee in- 
 convenient, or less profitable. 
 
 And because thou, being under authority darest not 
 resist the higher power, therefore it seems hard to thee 
 to walk at the beck of another, and to lei go all thine 
 own opinion. 
 
 6. But consider, my son, the fruit of these labon, 
 
 * Jothua I. C7.J t Eph. Ir. tW.J 
 
 ) 
 
OF THE FAITHFUL CHRISTIAN'S REWARD. 219 
 
 the end near at hand, and the reward exceeding great ; 
 and thou wilt not grudge to bear them, rather thou will 
 take great comfort of tliy patience. 
 
 For even instead of that little of thy will, which now 
 thou readily forsakest, thou shalt always have thy will 
 in heaven. 
 
 Yea, there thou shalt find all that thou mayest wish, 
 all that thou shalt be able to desire. 
 
 There thou shalt have within thy reach all good, 
 without fear of losing it. 
 
 There shall thy will be ever one with Me ; it shall 
 not covet any outward or private thing. 
 
 'J'here none shall withstand ihee, no man shall com- 
 plain of thee, no man hinder thee, nothing come in thy 
 way ; but all things desired shall be there together 
 present, and refresh thy whole affection, and fill it up 
 to the brim. 
 
 There 1 will give thee glory for the reproach which 
 here thou suflTeredst, the garment of praise for heavi- 
 ness, for the lowest place a kingly throne for ever. 
 
 'J'here shall the fruit of obedience appear, the labor 
 of repentance rejoice, and humble subjection shall be 
 gloriously crowned. 
 
 7. At present then bend thyself humbly under all, 
 and care not who said or commanded this. 
 
 But take great care, that whether thy superior, or 
 thy inferior, or thine equal, require anything of thee, 
 or [even] insinuate [their desire], thou take it all in 
 good part, and with a sincere will endeavor to fulfil it. 
 
 Let one seek this, another that ; let this man glory 
 in this, the other in that, and be praised a thousand 
 
220 OF COMFORT FOR THE DESOLATE. 
 
 thousand times ; but do thou rejoice neither in this, nor 
 in that, but in the contempt of thyself, and in the good 
 pleasure and honor of Me alone. 
 
 This is what thou art to wish, that God may be 
 always glorified in thee, whether it be by life or by 
 death. 
 
 CHAPTER L. 
 
 HOW A DESOLATE PERSON OUGHT TO OFFER HIMSELt 
 INTO THE HANDS OF GOD. 
 
 Lord God, Holy Father, be thou blessed both 
 now and for evermore, because as thou wilt, so is it 
 done, and what thou doest is good. 
 
 Let thy servant rejoice in thee, not in himself nor 
 in anything else ; for thou alone art the true gladness, 
 thou art my hope and my crown, thou art my joy and 
 my honor, O Lord. 
 
 What hath thy servant, but what he hath received 
 from thee,* even without any merit of his ? 
 
 Thine are all things, both what thou hast given, and 
 what thou hast made. 
 
 1 am poor, and in troubles, from my youth ;t and 
 sometimes my soul is sorrowful even unto tears ; 
 sometimes also it is disturbed within itself by reason 
 of sufferings which hang over me. 
 
 2. I long after the joy of peace, I earnestly crave 
 the peace of thy children who are fed by thee in the 
 light of thy comfort. 
 
 * 1 Cor fv. [7.] t Psalm IxxiviU. [15.] 
 
OF COMFORT FOR THE DESOLATE. 221 
 
 If thou give peace, if thou pour into my heart holy- 
 joy, the soul of thy servant shall be fuiI of melody, and 
 shall become devout in thy praise. 
 
 But if thou withdraw thyself (as too many limes 
 thou doest), he will not be able to run the way of thy 
 commandments ; but rather he will bow his knees, and 
 smite his breast, because it is not now with him as it 
 was in "times past, when thy candle shined upon his 
 head, and under the shadow of thy wings he was pro- 
 tected from the temptations which assaulted him. 
 
 3. O righteous Father, and ever to be praised, the 
 hour is come that thy servant is to be proved. 
 
 beloved Father, meet and right it is that in this 
 hour thy servant should suffer something for thy sake. 
 O Father, evermore to be honored, the hour is come, 
 which from all eternity thou didst foreknow should 
 come ; that for a short time thy servant should out- 
 wardly be oppressed, but inwardly should ever live 
 with thee. 
 
 [It is well] that he should be for a little while held 
 cheap and humbled, and in the sight of men should 
 fail, and be wasted with sufferings and languors, that 
 he may rise again with thee in the morning dawn of 
 the light, and be glorified in heaven. 
 
 Holy Father, thou hast so appointed it and so will 
 have it ; and that is fulfilled which thyself hast com- 
 manded. 
 
 4. For this is a favor to thy friend, that he may 
 j sufler and be afflicted in the world for love of thee, 
 ! how often soever by and whom soever thou permittest 
 I it to fall upon him. 
 I 19* 
 
 0- 
 
222 OF COMFORT FOR THE DESOLATE. 
 
 Without thy counsel and providence, and without 
 cause, nothing cometh to pass in the enrth. 
 
 It is good for me, Lord, that thou hast humbled mc,* 
 that I may learn thy righteous judgments, and may 
 cast away ail haughtiness of heart, and all presump- 
 tuousness. 
 
 It is profitable for me, that shame hath covered my 
 face, that I may seek to thee for consolation rather 
 than to men. 
 
 I have learned also hereby to dread thy unsearchable 
 judgments, who aillictest the just with the wicked, 
 though not without equity and justice. 
 
 5. I give thee thanks, for that thou hast not spared 
 my sins, but hast worn me down with bitter stripes, 
 inflicting sorrows, and sending anxieties upon me 
 within and without. 
 
 There is none else under heaven who can comfort 
 me, but thou only, O Lord my God, the Heavenly 
 Physician of souls, who strikest and healest, who 
 bringest down to hell and bringest back again. t 
 
 Thy discipline [shall be] over me, and thy rod itself 
 shall instruct me. 
 
 6. Behold, beloved Father, I am in thy hands, I 
 bow myself under the rod of thy correction. 
 
 Strike my back and my neck too, that my crooked- 
 ness may be conformed to thy will. 
 
 Make me a dutiful and hum.ble disciple of thine (as 
 thou art well wont to do), that I may be ready at every 
 beck of thy divine pleasure. 
 
 Unto thee I commend myself and all mine to be 
 
 ♦ P»alm cxix. t71 .] t Tob. xiU. :2.] -PBalm iviil [16,] 
 
OF COMFORT FOR THE DESOLATE. 223 
 
 corrected ; it is better to be punished here, than 
 hereafter. 
 
 Thou knowest all things generally, and also each 
 separately, and there is nothing in man's conscience 
 which can be hidden from thee. 
 
 Before things are done, thou knowest that they will 
 come to pass, and hast no need that any should teach 
 thee, or admonish thee of those tlii .gs A^hich are 
 being done on the earth. 
 
 Thou knowest what is expedient for my spiritual 
 progress, and how greatly tribulation serves to scour 
 off the rust of my sins. 
 
 Do with me according to thy desired good pleasure, 
 and disdain me not for my sinful life, known to none 
 80 thoroughly and clearly as to thee alone. 
 
 7. Grant me, O Lord, to know that which is worth 
 knowing, to love that which is worth loving, to praise 
 that which pleaseth thee most, to esteem that which 
 is precious unto thee, to despise that which in thy 
 sight is contemptible. 
 
 Suffer me not to judge according to the sight of 
 the outward eyes, nor to give sentence accorc ing to 
 the hearing of the ears of ignorant men ; but with a 
 true judgment to discern between things visibte and 
 spiritual, and above all to be ever searching after the 
 good pleasure of thy will. 
 
 8. The minds of men are often deceived in their 
 judgments; the lovers of the world too are deceived 
 in loving only things visible. 
 
 What is a man ever the better, for being estsemed 
 great by man ? 
 
224 OF COMFORT IN HUMBLE EMPLOYMENTS. 
 
 The deceitful in flattering the deceitful, the vain 
 man in extolling the vain, the blind in commending 
 the blind, the weak in magnifying the weak, deceiveth 
 him ; and verily doth more shame him, while he doth 
 vainly praise him. 
 
 " For what every one is in thy sight, that is he, and 
 no more," saith humble St. Francis.* 
 
 CHAPTER LI. 
 
 THAT A MAN OUGHT TO EMPLOY HIMSELF IN WORKS OF 
 HUMILITY, WHEN STRENGTH IS WANTING FOR HIGHER 
 EMPLOYMENTS. 
 
 My son, thou art not able always to continue in 
 the more fervent desire of virtue, nor to persist in the 
 higher pitch of contemplation ; but thou must some- 
 times of necessity by reason of original corruption 
 descend to inferior things, and bear the burden of this 
 corruptible life, though against thy will, and with 
 wearisomeness. 
 
 As long as thou carriest a mortal body, thou shalt 
 feel weariness and heaviness of heart. 
 
 Thou oughtest therefore in the flesh oftentimes to 
 bewail the burden of the flesh ; for that thou canst 
 not always continue in spiritual exercises and divine 
 contemplations. 
 
 2. It is then expedient for thee to flee to humble 
 and exterior works, and to refresh thyself with good 
 actions, to expect with a firm confidence my conung 
 
 * See note [E] 
 
or THE COMFORT OF A CONTRITF HKART. 225 
 
 and heavenly visitation, to bear patiently thy banivsh- 
 ment and the dryness of thy mind, till I shall again 
 visit thee, and set thee free from all anxieties. 
 
 For I will cause thee to forget thy former pains, and 
 to enjoy thorough inward quietness. 
 
 I will lay open before thee the pleasant fields of 
 Holy Scripture, that with an enlarged heart thou may- 
 est begin to run the way of my commandments. 
 
 And thou shalt say, " The sufl!*erings of this present 
 time are not worthy to be compared with the future 
 glory that shall be revealed in us."* 
 
 CHAPTER LH. 
 
 THAT A MAN OUGHT NOT TO ACCOUNT HIMSELF AS 
 WORTHY OF COMFORT, BUT RATHER AS DESERVING 
 OF CHASTISEMENT. 
 
 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 des- 
 olate. 
 
 For though I could shed a sea of tears, yet should 
 1 not be worthy of thy consolation. 
 
 Wherefore I deserve nothing but to be scourged 
 and punished, in that I have grievously and often 
 offended thee, and in many things have sinned greatly. 
 
 All things therefore duly considered, I am not worthy 
 even of the least comfort. 
 
 * Romans viii. [18.] 
 
226 OF THE COMFORT OF A CONTRITE HEART. 
 
 But thou, gracious and merciful God, wAo wilt not 
 that thy works should perish, to show the riches of thy 
 goodness upon the vessels of mercy, vouchsafest even 
 beyond all his desert to comfort thy servant above the 
 manner of men. 
 
 For thy consolations are not like to the discourses 
 of men. 
 
 2. What have I done, Lord, that thou shouldest 
 bestow any heavenly comfort upon me ? 
 
 I remember not that I have done any good, but have 
 been always prone to sin, and slow to amendment. 
 
 This is true, and I can not deny it : if I should say 
 otherwise thou wouldest stand against me,* and there 
 would be none to defend me. 
 
 What have I deserved for my sins, but hell and ever- 
 lasting fire ? 
 
 I confess in very truth that I am worthy of all scorn 
 and contempt, nor is it fit that I should be remembered 
 among thy devout servants. 
 
 And although I be unwilling to hear this, yet not- 
 withstanding, for the truth's sake, I will lay open my 
 sins against myself, that so the more speedily I may 
 obtain mercy at thy hand. 
 
 3. What shall I say, in that I am guilty, and full of 
 all confusion? 
 
 My mouth can utter nothing but this word only, " I 
 have sinned, O liOrd ! I have sinned ;t have mercy on 
 me, pardon me." 
 
 Suflier me a little, that I may bewail my griefs, be- 
 
 * Job ix. [S, S.] 1 Ptalm U. 
 
OF THE COMFORT OF A CONTRITE HEART. 227 | 
 
 fore I go into the land of darkness, a land covered 
 with the shadow of death.* 
 
 What dost thou so much require of a guilty and 
 miserable sinner, as that he be contrite, and that he 
 humble himself for his offences ? 
 
 Of true contrition and humbling of the heart, ariseth 
 hope of forgiveness ; the troubled conscience is recon- 
 ciled [to God] ; the favor of God, which was lost, is 
 recovered ; man is preserved from the wrath to come ; 
 and God and the penitent soul meet together with a 
 holy kiss. 
 
 4. Humble contrition for sins is an acceptable sacri- 
 fice unto thee, O Lord,t savoring much sweeter in thy 
 presence than the perfume of frankincense. 
 
 This is also the pleasant ointment,J which thou 
 wouldest should be poured upon thy sacred feet, for a 
 contrite and humble heart thou never hast despised. || 
 
 Here is the place of refuge from the angry face of 
 the enemy ; here is amended and washed away, what- 
 ever defilement and pollution hath been anywhere else 
 contracted. 
 
 ♦ Job X. [21.] t P«alm U. [17.] 
 
 t Luke vii. [38L ] I Psalm li. 1 17.] 
 
228 OF D BADNESS TO EARTHLY AFFECTIONS 
 
 CHAPTER LIII. 
 
 THAT THE GRACE OF GOD DOTH NOT JOIN ITSELF WITH 
 THOSE WHO RELISH EARTHLY THINGS. 
 
 My son, my grace is precious, it suffereth not itself 
 to be mingled with external things, nor with earthly 
 consolations. 
 
 Thou oughtest therefore to cast away all hinderances 
 of grace, if thou desire to receive the infusion thereof. 
 
 Choose therefore a secret place to thyself, love to 
 live alone with thyself, desire the conversation of none, 
 but rather pour out devout prayer unto God, that thou 
 mayest keep thy mind in compunction, and thy con- 
 science pure. 
 
 Esteem thou the whole world as nothing ; prefer at- 
 tendance upon God before all outward, things. 
 
 For thou wilt not be able to attend upon Me, and at 
 the same time to take delight in things transitory. 
 
 Thou oughtest to remove thyself away from thy ac- 
 quaintance and friends,* and to keep thy mind void of 
 all temporal comfort. 
 
 So the blessed apostle Peter beseecheth, that the 
 faithful of Christ would keep themselves in the world 
 as strangers and pilgrims.f 
 
 2. how great a confidence shall he have at the 
 hour of death, whom no affection to any earthly thing 
 dotaineth in the world. 
 
 But the h? ing a heart so retired from all, the sickly 
 
 * Matt, xix [29.] t 1 Pet. U. [11.] 
 
OF DEADNESS TO EARTHLY AFFECTIONS. 229 
 
 mind doth not as yet comprehend ; nor doth the canial 
 man know the liberty of the spiritual man. 
 
 Notwithstanding, if he will be truly spiritual, he 
 ought to renounce as well those who are far off, as 
 those who are near unto him, and to beware of no man 
 more than of himself. 
 
 If thou perfectly overcome thyself, thou shalt very 
 easily bring all else under the yoke. 
 
 The perfect victory is to triumph over ourselves. 
 
 For he that keepeth himself subject in such sort that 
 his sensual affections be obedient to reason, and his 
 reason in all things obedient to Me ; that person is 
 truly conqueror of himself, and lord of the world. 
 
 3. If thou desire to mount unto this height, thou 
 must set out courageously, and lay the axe to the root, 
 that thou mayest pluck up and destroy both that hidden 
 inordinate inclination to self, and all [love of] private 
 and earthly good. 
 
 On this sin (that man too inordinately loveth him- 
 self) almost all dependeth, whatsoever is thoroughly to 
 be overcome ; which evil being once vanquished and 
 subdued, there will presently ensue great peace and 
 tranquillity. 
 
 But because few endeavor perfectly to die unto 
 themselves, and altogether to go out of themselves, 
 therefore they remain entangled in themselves, and 
 can not be lifted up in spirit above themselves. 
 
 But he that desireth to walk freely with Me, it is 
 necessary that he mortify all corrupt and inordmate af- 
 fections, and that he should not earnestly adhere unto 
 any creature with particular love. 
 20 
 
230 OF THE CONFLICT BETWEEN GRACE AND NATURE. 
 
 CHAPTER LIV 
 
 07 THE DIFFERENT MOTIONS OF NATURE AND GRACB 
 
 My son, mark diligently the motions of nature and 
 grace ; for in a very contrary and subtile manner these 
 are moved, and can hardly be discerned but by him 
 that is spiritually and inwardly enlightened. 
 
 All men indeed desire that which is good, and pre- 
 tend some good in their words and deeds ; and there- 
 fore under the show of good, many are deceived. 
 
 Nature is crafty, and seduceth many, entangleth and 
 deceiveth them, and always proposeth herself for her 
 end and object : 
 
 But grace walketh in simplicity, abstaineth from all 
 show of evil, pretendeth not deceits, and doeth all 
 things purely for God's sake, in whom also she finally 
 resteth. 
 
 2. Nature will not willingly die, nor be kept down, 
 nor be overcome, nor be subject to any, nor be subdued 
 without reluctance : 
 
 But grace studieth self-mortification, resisteth sensu- 
 ality, seeketh to be subject, is willing to be kept under, 
 nor wishes to use her own liberty ; she loves to be 
 kept under discipline, and desires not to rule over 
 any, but always to live and remain and be under God, 
 and for God's sake is ready humbly to bow down xmto 
 all mankind. 
 
OF THE CONFLICT BETWEEN GRACE AND NATURE. 231 
 
 Nature striveth for her own advantage, and con- 
 sidereth what profit she may reap by another : 
 
 Grace considereth not what is profitable and com- 
 modious unto herself, but rather what may be for the 
 good of many. 
 
 Nature willingly receiveth honor and reverence : 
 
 But grace faithfully attributeth all honor and glory 
 unto God. 
 
 3. Nature feareth shame and contempt : 
 
 But grace rejoiceth to suffer reproach for the name 
 of Jesus. 
 
 Nature loveth leisure and bodily rest : 
 
 But grace can not be idle, but cheerfully embraceth 
 labor. 
 
 Nature seeketh to have those things that be curious 
 and beautiful, and abhorreth that which is mean and 
 coarse : 
 
 But grace delighteth in what is plain and humble, 
 despiseth not rough things, nor refuseth to wear that 
 which is old and patched. 
 
 Nature respecteth temporal things, rejoiceth at earth- 
 ly gain, sorroweth for loss, is irritated by every little 
 injurious word : 
 
 But grace looks to things eternal, cleaves not to 
 things temporal, is not troubled with losses, nor soured 
 with hard words ; because she hath placed her treas- 
 ure and joy in heaven, where nothing perisheth. 
 
 4. Nature is covetous, doth more willingly receive 
 than give, and loveth to have things private and [what 
 she can call] her own. 
 
 But grace is kind-hearted and communicative, shun- 
 
o . , 
 
 I 232 OF THE CONFLICT BETWEEN GRACE AND NATURE. 
 
 neth private interest is content with a little, judgeth 
 that it is more blessed to give than to receive. 
 
 Nature inclines a man to the creatures, to his own 
 flesh, to vanities, and to vagaries hither and thither : 
 
 But grace draweth unto God and to every virtue, 
 renounceth creatures, avoideth the word, hateth the 
 desires of the flesh, restraineth wanderings abroad, 
 blusheth to be seen in public. 
 
 Nature is willing to have some outward solace, 
 wherein she may be sensibly delighted : 
 
 But grace seeketh consolation in God alone, and to 
 have delight in the highest good above all visible 
 things. 
 
 5. Nature manages everything for her own gain and 
 profit, she can not bear to do anything gratis, but for 
 every kindness she hopes to obtain either what is 
 equal, or what is better, or at least praise or favor ; 
 and is very earnest to have her works and gifts much 
 valued : 
 
 But grace seeketh no temporal thing, nor desireth 
 any other reward than God alone, nor asketh more of 
 temporal necessaries, than what may serv« her for the 
 obtaining of things eternal. 
 
 6. Nature rejoiceth to have many friends and kins- 
 folk, she glorieth of noble place and noble birth, smiles 
 on the powerful, fawns upon the rich, applauds those 
 who are like herself: 
 
 But grace loves even her enemies, and is not puffed 
 up with multitude of friends ; nor thinks much of high 
 birth, unless it be joined with more exalted virtue. 
 
 Grace fuvoreth the poor rather than the rich, hath 
 
OF THE CONFLICT BETWEEN GRACE AND NATURE. 233 
 
 more compassion of the innocent than of the powerful, 
 rejoiceth with the true man, not with the deceitful. 
 
 She is ever exhorting good men to labor for the best 
 gifts ; and by all virtue to become like to the Son of God. 
 
 Nature quickly complaineth of want and trouble : 
 
 Grace endureth need with firmness and constancy. 
 
 7. Nature referreth all things to herself, striveth and 
 contendeth for herself* 
 
 But grace bringeth back all to God, whence originally 
 they proceed ; she ascribeth no good to herself, nor 
 doth she arrogantly presume ; she contendeth not, nor 
 preferreth her own opinion before others ; but in every 
 [matter of] sense and understanding submitteth herself 
 unto the eternal wisdom and to the divine judgment. 
 
 Nature is eager to know secrets and to hear news ; 
 she likes to appear abroad, and to make proof of many 
 things by her own senses ; she desires to be known, 
 and to do things for which she may be praised and ad- 
 mired : 
 
 But grace cares not to hear news, nor to understand 
 curious matters ; because all this takes its rise from 
 the old corruption of man, seeing that upon earth there 
 is nothing new, nothing durable. 
 
 Grace teacheth therefore to restrain the senses, to 
 shun vain complacency and ostentation, humbly to hide 
 those things that are worthy of admiration and praise, 
 and of everything, and in every knowledge, to seek 
 profitable fruit, and the praise and honor of God. 
 
 She will not have herself nor hers publicly praised, 
 but desireth that God should be blessed in his gifts, 
 who of mere love, bgstoweth all things. 
 20* 
 
234 OF THE VICTORY OF GRACE OVER NATURE. 
 
 8. This grace is a supernatural light, and a certain 
 special gift of God, and the proper mark of the elect, 
 and pledge of everlasting salvation ; it raiseth up a 
 man from earthly things to love the things of heaven, 
 and of a carnal maketh him a spiritual man. 
 
 The more therefore nature is depressed and subdued, 
 so much the greater grace is infused, and daily by new 
 visitations the inward man becomes more reformed ac- 
 cording to the image of God. 
 
 CHAPTER LV. 
 
 OF THE CORRUPTION OF NATURE, AND KFFICACY OF DI- 
 VINE GRACE. 
 
 O Lord, my God, who hast created me after thine 
 own image and likeness,* grant me this grace, which 
 thou hast showed to be so great and so necessary to 
 salvation ; that I may overcome my most evil 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,t and leading me captive to the 
 obeying of sensuality in many things ; neither can I 
 resist the passions thereof, unless thy most holy grace, 
 fervently infused into my heart do assist me. 
 
 2. There is need of thy grace [O Lord], and of 
 great degrees thereof, that nature may be overcome, 
 which is ever prone to evil from her youth.J 
 
 For through Adam the first man, nature being falkn 
 
 * Gen. i rae.J t Rom. vil. [23. t 0«n. rHi. [81.1 
 
 I 
 
OF THE VICTORY OF GRACE OVER NATURE. 235 
 
 and corrupted by sir. the penalty of this stain hath 
 descended upon ell mankind, in such sort, that " nature" 
 itself, which by thee was created good and upright, is 
 now taken for the sin and infirmity of corrupted nature ; 
 because the inclination thereof left unto itself draweth 
 to evil and to inferior things. 
 
 For the small power which remaineth is as it were 
 a spark lying hid in the ashes. 
 
 This is natural reason itself, encompassed about 
 with great darkness, yet still retaining power to discern 
 the difference between true and false, good and evil, 
 although it be unable to fulfil all that it approveth, and 
 enjoyeth no longer the full light of the truth, nor sound- 
 ness of the affections. 
 
 3. Hence it is. O my God, that I delight in thy law 
 after the inward man,* knowing thy commandment to 
 be good, just and holy, reproving also all evil and sin, 
 [teaching that it is] to be avoided. 
 
 But with the flesh I serve the law of sin, while I 
 obey sensuality rather than reason. 
 
 Hence it is, that to will what is good is present 
 with me, but how to perform it I find not. 
 
 Hence it is that I often purpose many good things, 
 but because grace is wanting to help my infirmity, 
 upon a light resistance I start back and faint. 
 
 Hence it comes to pass that I know the way of per- 
 fection, and see clearly enough how I ought to act ; 
 but being pressed down with the weight of mine own 
 cornipliDn, I rise not to what is very perfect. 
 
 4. Ljrd, how entirely needful is thy grace for 
 
 * Bom. tU. [22.3 
 
236 OF THE VICTORY OF GRACE OVER NATURE. 
 
 me, to begin anything good, to proceed with it. and to 
 accomplish it. 
 
 For without it I can do i othing,*but in thee I can 
 do all things, when thy grace doth strengthen me. 
 
 grace truly celestial ! without which our most 
 worthy actions are nothing, nor are any gifts of nature 
 to be esteemed. 
 
 Neither arts or riches, beauty or strength, wit or 
 eloquence, are of any value before thee, without thy 
 grace, Lord. 
 
 For gifts of nature are common to good and bad, but 
 the peculiar gift of the elect is grace and love ; and 
 they that bear this honorable mark, are accounted 
 worthy of everlasting life. 
 
 So eminent is this grace, that neither the gift of 
 prophecy, nor the working of miracles, nor any spec- 
 ulation (how high soever) is of any esteem with- 
 out it. 
 
 No, not even faith or hope, or any other virtues are 
 unto thee acceptable without charity and grace.f 
 
 5. O most blessed grace, that makest the poor in 
 spirit rich in virtues, and renderest him who is rich in 
 many goods humble in heart ! 
 
 Come thou down unto me, come and replenish me 
 early with thy comfort, lest my soul faint for weariness 
 and dryness of mind. 
 
 1 beseech thee, O Lord, that I may find grace in thy 
 sight ; for thy grace is sufficient for me, though other 
 things that nature longeth for be not obtained. 
 
 Although I be tempted and vexed with many tribu- 
 
 ♦ John XV. £5] 1 1 Cor. xiii. []3.] 
 
OF CHRIST THE WAT, THE TRUTH, THE LIFE. 237 
 
 lations, yet I will fear no evils,* so long as thy grace 
 is with me. 
 
 This alone and by itself is my strength ; this alone 
 givei-h advice and help. 
 
 This is stronger '.han all enemies, and wiser than 
 all the wise. 
 
 6. [Thy grace] is the mistress of truth, the teacher 
 of discipline, the light of the heart, the solace in afflic- 
 tion, the driver away of sorrow, the expeller of fear, 
 the nurse of devotion, the mother of tears. 
 
 Without this, what am I but a withered piece of 
 wood, and an unprofitable branch only meet to be cast 
 away! 
 
 Let thy grace therefore, Lord, always prevent and 
 follow me, and make me to be continually given to good 
 works, through thy Son Jesus Christ. Amen. 
 
 CHAPTER LVL 
 
 THAT WE OUGHT TO DENY OURSELVES AND IMITATE 
 CHRIST BY THE CROSS. 
 
 My son, the more thou canst go out of thyself, so 
 much the more wilt thou be able to enter into Me. 
 
 As to be void of all desire of external things, pro- 
 duceth inward peace, so the forsaking of ourselves in- 
 wardly, joineth us unto God. 
 
 I will have thee learn the perfect leaving of thyself 
 to my will, without contradiction or complaint. 
 
 Follow thou Me : "I am the Way, the Truth, and 
 
 ♦ Psalm xxiii. [4.7 
 
238 OF CHRIST THE WAY, THE TRUTH, THE LIFE. 
 
 the Life."* Without the Way, there is no going; 
 without the Truth there is no knowing ; without the 
 Life, there is no living. T am the Way, which thou 
 oughtest to follow ; the Truth, which thou oughtest to 
 trust ; the Life, which thou oughtest to hope for. 
 
 I AM the inviolable Way, the infallible Truth, the 
 endless Life. 
 
 I AM the straightest Way, the highest Truth, the 
 true, the blessed, the uncreated Life. 
 
 If thou remain in my way, thou shalt know the Truth, 
 and the Truth shall make thee free, and thou shalt lay 
 hold on eternal life. 
 
 2. If thou wilt enter into life, keep the command- 
 ments.! 
 
 If thou wilt know the truth, believe Me. 
 If thou wilt be perfect, sell all.J 
 If thou wilt be my disciple, deny thyself.lj 
 If thou wilt possess a blessed life, despise this pres- 
 ent life 
 
 If thou wilt be exalted in heaven, humble thyself in 
 this world. ^ 
 
 If thou wilt reign with Me, bear the cross with Me.T 
 For only the servants of the cross can find the way 
 of blessedness and of true light. 
 
 3. O Lord Jesus, forasmuch as thy life is strict and 
 contemptible unto the world, grant me [grace] to imitate 
 thee, though with the world's contempt. 
 
 ♦ John xlv. ffi.j t Matt. xix. [17.] t Matt. ilx. fSl] 
 
 I Luke IX. [23.] ♦ John xii. [25.] 5 Luke xiv. [27.] 
 
OF CHRIf T THE WAT, THE TRUTH, THE LIFE. 239 
 
 For the servant is not greater than his Lord,* nor 
 the disciple above his Master. 
 
 Let thy servant be exercised in thy life [and con- 
 versation], for therein ray salvation and true holiness 
 doth consist. 
 
 Whatsoever I read or hear besides it, doth not 
 give me full recreation or delight. 
 
 4. My son, now that thou knowest and hast read all 
 these things, happy shall thou be, if thou do them. 
 
 " He that hath my commandments and keepeth 
 them, he it is that loveth Me ; and I will love him, and 
 will manifest myself unto him,"t and will make him 
 sit together with Me in my Father's kingdom. 
 
 Lord Jesu, as thou hast said and promised, so let 
 it come to pass, and grant that I may not wholly un- 
 deserve this favor. 
 
 1 have received the cross, I have received it from 
 thy hand ; I will bear it, and bear it even unto death, 
 as thou hast laid it upon me. 
 
 Verily the life of a good retired person is a cross, 
 yet is it also a guide to paradise. 
 
 It is now begun, it is not lawful to go back, neither 
 is it lit to leave [that which we have undertaken]. 
 
 5. Let us then take courage, brethren, let us go for- 
 ward together, Jesus will be with us. 
 
 For the sake of Jesus we have undertaken this cross, 
 for the sake of Jesus let us persevere in the cross. 
 
 He will be our helper, who is also our guide and 
 forerunner. 
 
 ♦ Matt. X. [24 !— Luke vi (40.] t John liv. [21.] 
 
240 OF CALMNESS UNDER PECULIAR TRIALS. 
 
 Behold, our king enlereth in before us, and he will 
 fight for us. 
 
 Let us follow manfully, let no man fear any terrors ; 
 let us be prepared to die valiantly in battle, nor bring 
 such a disgrace on our glory as to flee from the cross. 
 
 CHAPTER LVII 
 
 THAT A MAN SHOULD NOT BE TOO MUCH DEJECTED, 
 EVEN WHEN HE FALLETH INTO SOME DEFECTS. 
 
 My son, patience and humility in adversities are 
 more pleasing to Me, than much comfort and devotion 
 in prosperities. 
 
 Why art thou so grieved for every little matter 
 spoken against thee ? 
 
 Although it had been much more, thou oughtest not 
 to have been moved. 
 
 But now let it pass ; it is not the first that hath hap- 
 pened, nor is it anything new ; neither shall it be the 
 last, if thou live long. 
 
 Thou art courageous enough, so long as nothing 
 adverse befalleth thee. 
 
 Thou canst give good counsel also, and canst 
 strengthen others with thy words ; but when any trib- 
 ulation suddenly comes to thy door, thou failest in 
 counsel and in strength. 
 
 Observe then thy great frailty, of which thou too 
 often hast experience in small occurrences. 
 
 It is notwithstanding intended for thy good, when 
 these and such like things happen to thee. 
 
OF CALMNESS UNDER PECULIAR TRIALS. 241 
 
 2. Put it out of thy heart the best thou canst, and if 
 it touch thee, yet let it not deject thee, nor perplex 
 thee long. 
 
 At least bear it patiently, if thou canst not joyfully. 
 
 Although thou be unwilling to hear it, and conceiv- 
 est indignation thereat, yet restrain thyself, and suffer 
 no inordinate word to pass out of thy mouth, whereby 
 [Christ's] little ones may be offended. 
 
 The storm which is now raised shall quickly be 
 appeased, and inward grief shall be sweetened by the 
 return of grace. 
 
 I y.et live, saith the Lord, and am ready to help 
 thee,* and to give thee greater comfort than before, if 
 thou put thy trust in me, and callest devoutly upon me. 
 
 3. Be more patient of soul, and gird thyself to great- 
 er endurance. 
 
 All is not lost, although thou do feel thyself very 
 often afflicted or grievously tempted. 
 
 Thou art a man, and not God ; thou art flesh not an 
 anfjel. 
 
 How canst thou look to continue always in the same 
 state of virtue, when an angel in heaven hath fallen, 
 as also the first man in paradise. f 
 
 I am Ho who will strengthen with health them that 
 mourn, and do raise up imto divine glory those that 
 know their own infirmity. 
 
 4-. O Lord, blessed be thy word, more sweet unto 
 my mouth than honey and the honey-comb. | 
 
 What should I do in the^e so great tribulations and 
 
 • Isai&h xUx. [18.3 t Gen. iii. t Psalm cxix. [103.] 
 
 21 
 
242 OF VAIN CURIOSITY IN HIGH MATTERS. 
 
 Straits, unless thou didst comfort me with thy holy- 
 discourses ? 
 
 What matter is it, how much or what I suffer, so as 
 I may at length attain to the port of salvation ? 
 
 Grant me a good end, grant me a happy passage out 
 of this world. 
 
 Be mindful of me, O my God, and direct me in the 
 right way to thy kingdom. Amen. 
 
 CHAPTER LVIII. 
 
 THAT HIGH MATTERS AND GOd's SECRET JUDGMENTS 
 ARE NOT TO BE NARROWLY INQUIRED INTO. 
 
 My son beware thou dispute not of high matters 
 nor of the secret judgments of God, why this man is 
 left, and that man taken into so great favor ; why also 
 this man is so much afflicted, and that man so greatly 
 advanced. • 
 
 These things are beyond the reach of man's faculties, 
 neither is it in the power of any reason or disputation 
 to search out the judgments of God. 
 
 When the Enemy therefore suggested these things 
 unto thee, or some curious people raise the question, 
 let thy answer be that of the Prophet, " Thou art just, 
 O Lord, and thy judgment is right."* 
 
 And again, " The judgments of the Lord are true and 
 righteous altogether."t 
 
 My judgments are to be feared, not to be difcussed ; 
 
 * Psalm ciix. [137.] t Psalm xii. [9.] 
 
 -O 
 
OF VAIN CURIOSITY IN HIGH MATTERS. 243 
 
 for they are such as can not be comprehended by the 
 understanding of man. 
 
 2. In like manner I advise thee not to inquire, nor 
 dispute of the merits of the saints, which of them is 
 holier than the other, or which is the greatest in the 
 kingdom of heaven. 
 
 These things oftentimes breed strife and unprofit- 
 able contentions,* they also nourish pride and vain 
 glory ; from whence do spring envy and dissensions, 
 whilst one will proudly prefer this, and the other 
 another. 
 
 To desire to know and search out such things is to 
 no purpose, nor would it please the saints ; for I am 
 not the God of dissension, but of peace ; which peace 
 consistelh rather in true humility, than in self-exalta- 
 tion. 
 
 3. Some are carried with zeal of affection toward 
 these or those ; but this is rather human love than 
 divine. 
 
 I am He who made all the saints; I gave them 
 grace ; I have obtained for them glory. 
 
 I know what every one hath deserved ; I have pre- 
 vented them with the blessings of my goodness. 
 
 I foreknew my beloved ones before the beginning 
 of the world. 
 
 I chose them out of the world, they chose not me 
 first.t 
 
 I called them by grace, I drew them by mercy, I led 
 them safe through sundry temptations. 
 
 I have poured into them glorious consolations, I 
 
 • S Tim. II. ri4.] t John iv. [16.] 
 
244 OF VAIN CURIOSITY IN HIGH MATTERS. 
 
 have given them perseverance, I have crowned their 
 patience* 
 
 4. I know both the first and the last ; I embrace all 
 with love inestimable. 
 
 I am to be praised in all my saints ; I am to be 
 blessed above all things, and to be honored in every 
 one, whom I have thus gloriously exalted and predes- 
 tinated without any precedent merits of their own. 
 
 He therefore that contemneth one of the least of my 
 saints,* honoreth not the greatest ; for that I made both 
 the small and the great. f 
 
 And he that dispraiseth any of my saints, dispraiseth 
 Me also, and all the rest in the kingdom of heaven. 
 
 These all are one through the bond of love ; they 
 think the same, they will the same, and they all love 
 one another. 
 
 5. But still (which is a far higher consideration), 
 they love Me more than they do themselves or any 
 merits of their own. 
 
 For being ravished above self-love, they are wholly 
 carried out to love Me, in whom also they rest with 
 entire fruition. 
 
 Nothing can turn them back, nothing can press them 
 down ; for being full of the eternal Truth ; they bum 
 with the fire of unquenchable charity. 
 
 Let therefore carnal and natural men who can 
 aflfect no other but their private .loys, forbear to dis- 
 pute of the state of Saints. They add and take away 
 according to their own fancies, not as it please^h the 
 eternal Truth. 
 
 * Jamei U. [1-5.] t Wisdom vl. [7.] 
 
OF VAIN CURIOSITY IN HIGH MATTERS. 245' 
 
 6. Many are ignorant, especially those who are but 
 slenderly enlightened ; and these can seldom love any 
 with a perfect spiritual love. 
 
 They are as yet much drawn by a natural affection 
 and human friendship to this man or to that ; and ac- 
 cording to the experience they have of themselves in 
 their earthly affections, so do they frame imaginations 
 of things heavenly. 
 
 But there is an incomparable distance between the 
 things which the imperfect imagine in their conceits, 
 and those which the illuminated are enabled to behold, 
 through revelation from above 
 
 7. Beware therefore, my son, that thou handle not 
 with vain curiosity things which exceed thy know- 
 ledge ;* but rather so apply thy endeavors, that thou 
 mayest at least have the meanest place in the kingdom 
 of God. 
 
 Even if any one should know who exceeds another 
 in sanctity, or who is accounted the greatest in the 
 kingdom of heaven ; what would this wisdom avail him, 
 unless he should humble himself the more in my sight, 
 and should rise up into the greater praising of my name, 
 in proportion to this knowledge ? 
 
 He pleaseth God much better that thinketh of the 
 greatness of his sins, and the smallness of his graces, 
 and how far off he is from the perfection of the saints, 
 than he that disputeth of their greatness or littleness. f 
 
 8. The saints are well, yea right well contented, if 
 men would content themselves, and refrain from these 
 their vain discourses. 
 
 • Ecclu«. iii [21.1 t See note [Fl 
 
 21* 
 
246 OF VAIN CURIOSITY IN HIGH MATTERS. 
 
 They glory not of their own merits, inasmuch as they 
 ascribe no goodness to themselves, but attribute all to 
 Me, who of my infinite love have given them all things. 
 
 They are filled with so great love of the Divinity, and 
 with such an overflowing joy, that there is no glory nor 
 happiness that is or can be wanting unto them. 
 
 All the saints, the higher they are in glory, so much 
 the more humble are they in themselves, and the near- 
 er and dearer unto Me. 
 
 And therefore thou hast it written, " That they did 
 cast their crowns before God, and fell down on their 
 faces before the Lamb, and adored Him that liveth for 
 ever and ever."* 
 
 9. Many inquire, who is the greatest in the kingdom 
 of God, that know not whether they shall ever be 
 numbered there among the least. 
 
 It is a great thing to be even the least in heaven, 
 where all are great ; for that all these shall be called, 
 ^nd shall be, the Sons of God. 
 
 " The least shall become a thousand,"! and " the 
 sinner of a hundred years shall die. "J 
 
 For when the disciples asked who should be greatest 
 in the kingdom of heaven, they received such an 
 answer as this, 
 
 " Unless you be converted, and become as little 
 children, you shall not enter into the kingdom of 
 heaven ; whosoever therefore shall humble himself as 
 this little child, the same is the greatest in the kingdom 
 of heaven." B 
 
 ♦ Rev. Ir. riO.J t rlsafah Ix. 25.] 
 
 i lUaiali Ixv. 20 1 I Matt, xviii. [3.] 
 
OF OUR KNTIRE DEPENDANCE ON CHRIST. 247 
 
 10. Wo be unto them who disdain to humble 
 themselves willingly with little children ; because the 
 low gate of the kingdom of heaven will not give them 
 entrance.* 
 
 Wo also to the rich, who have here their consola- 
 ion; for while the poor enter into the kingdom of 
 God, thoy shall stand lamenting without. 
 
 Rejoice ye that be humble,! and ye poor be ye filled 
 with joy, for yours is the kingdom of God, if at least 
 you walk according to the Truth. 
 
 CHAPTER LIX. 
 
 THAT ALL OUR HOPE AND TRUST IS TO BE FIXED IN 
 GOD ALONE. 
 
 Lord, what is my confidence which I have in this 
 life ? or what is the greatest comfort that all things 
 under heaven do yield me ? 
 
 Is it not thou, O Lord my God, whose mercies are 
 without number ? 
 
 AVhere hath it ever been well with me without thee ? 
 or when could it be ill with me, when thou wert 
 present 1 
 
 1 had rather be poor for thy sake, than rich with- 
 out thee. 
 
 I rather choose to be a pilgrim on earth with thee, 
 than without thee to possess heaven. Where thou art, 
 there is heaven ; and where thou art not, there is death 
 and hell. 
 
 • Matt. vll. [14 1 tM»lt. T. [3.1 
 
248 OF OUR ENTIRE DEPEXPANCF ON CHRIST 
 
 Thou art all my desire, and therefore I must needs 
 sigh, and call, and earnestly pray unto thee. 
 
 In short, I have none fully to trust to, none that can 
 seasonably help me in my necessities, but only thee, 
 my God. 
 
 Thou art my trust, and my confidence, thou art my 
 Comforter, and in all things most faithful unto me. 
 
 2. All men seek their own gain ;* thou only settest 
 forward my salvation and my profit, and turn est all 
 things to my good. 
 
 Although thou exposest me to divers temptations and 
 adversities, yet thou orderest all this to my advantage, 
 who art wont to try thy beloved ones a thousand ways. 
 
 In which trial of me thou oughtest no less to be 
 loved and praised, than if thou didst fill me full of 
 heavenly consolations. 
 
 3. In thee, therefore, O Lord God, I place my whole 
 hope and refuge ; on thee I rest my tribulation and 
 anguish ; for I find all to be weak and inconstant, what- 
 soever I behold out of thee. 
 
 For many friends can not profit, nor strong helpers 
 assist, nor prudent counsellors give a profitable answer, 
 nor the books of the learned afford comfort, nor any 
 precious substance deliver, nor any place, however re- 
 tired and lovely, give shelter, unless thou thyself dost 
 assist, help, strengthen, console, instruct, and guard us. 
 
 4. For all things that seem to belong to the attain- 
 ment of peace and felicity, without thee, are nothing, 
 and do bring in truth no felicity at all. 
 
 Thou therefore art the End of all that is good, the 
 ♦ Phil. u. [21.] 
 
OF OUR ENTIRr DEPENDANCE ON CHRIST. 249 
 
 Height of life, the Depth of all that can be spoken ; 
 and to hope in thee above all things, is the strongest 
 comfort of thy servants. 
 
 To thee therefore do I lift up mine eyes ; in thee, 
 my God, the Father of mercies, do I put my trust. 
 
 Bhss and sanctify my soul with thy heavenly bles- 
 sings, that it may become thy holy habitation, and the 
 seat of thine eternai ^lory ; and let nothing be found in 
 this temple of thy dignity, which shall offend the eyes 
 of thy Majesty. 
 
 According to the greatness of thy goodness and 
 multitude of thy mercies, look upon me, and hear the 
 prayer of thy poor servant, who is far exiled from thee, 
 in the land of the shadow of death. 
 
 Protect and keep the soul of me, the meanest of thy 
 servants, amid so many dangers of this corruptible life, 
 and by thy grace accompanyinsj me, direct it along the 
 way of peace to its home of everlasting brightness. 
 Amen. 
 
THE FOURTH BOOK. 
 
 CONCERNING THE SACRAMENT. 
 
 A DEVOUT EXHORTATION TO THE HOLY COMMUNION. 
 THE VOICE OF CHRIST. 
 
 " Come unto me, all ye that labor and are burdened, 
 and I will refresh you,"* saith the Lord. 
 
 " The bread which I will give is my flesh, for the 
 life of the world."! 
 
 " Take ye, and eat ; this is my body, which is given 
 for you 4 do this in remembrance of me."lj 
 
 "He that eateth my flesh and drinketh my blood 
 dwclleth in me, and I in him." 
 
 " The words which I have spoken unto you are 
 spint and life."'^ 
 
 • Matt. xi. [29.] 
 I 1 Cur. Xi. Vii.i 
 
 i John vl. [511 
 « Johu VI. 161), C3.] 
 
 t Matt, xxvi [28.1 
 
252 OF AWE IN APPROACHING THE HOLY COMIrt UNION. 
 
 CHAPTER I. 
 
 WITH HOW GREAT REVERENCE CHRIST OUGHT TO BE 
 RECEIVED. 
 
 TH.E VOICE OF THE DISCIPLE. 
 
 These are thy words, O Christ, the everlasting 
 Truth, though not spoken all at one time, nor written 
 in one and the self-same place. Because therefore 
 they are thine and true, they are all thankfully and 
 faithfully to be received by me. 
 
 They are thine, and thou hast pronounced them ; 
 and they are mine also, because thou hast spoken them 
 for my salvation. 
 
 I cheerfully receive them from thy mouth, that they 
 may be the more deeply implanted in my heart. 
 
 Those so gracious words, so full of sweetness and 
 love, do arouse me ; but mine own offences do dis- 
 hearten me, and an impure conscience driveth me back 
 from the receiving of so great mysteries. 
 
 The sweetness of thy words doth encourage me, but 
 the multitude of my sins doth weigh me down. 
 
 2. Thou commandest me to come confidently unto 
 thee, if I would have part with thee ; and to receive 
 the food of immortality, if 1 desire to obtain everlasting 
 life and glory. 
 
 " Come unto me," sayest thou, " all ye that labor 
 and are heavy laden, and I will refresh you."* 
 
 * Matt. li. [28.] 
 
OF AWE IN APPROACHING THE HOLY COMMUNION. 253 
 
 O sweet and loving word in the ear of a sinner, that 
 thou, my Lord God, shouldest invite the poor and 
 needy to the participation of thy most holy body ! 
 
 But who am I, Lord, that T should presume to ap- 
 proach unto thee ? 
 
 Behold, the heaven of heavens can not contain thee, 
 and thou sayest, " Come ye all unto me." 
 
 3. What meaneth this so gracious a condescension, 
 and this so loving invitation ? 
 
 How shall I dare to come, who know not any good 
 in myself, whereupon I may presume ? 
 
 How shall I bring thee into my house, I that have 
 so often offended thy most benign countenance ? 
 
 Angels and archangels stand in awe of thee ; saints 
 and righteous men do fear thee, and sayest thou " Come 
 ye all unto me ?" 
 
 Unless thou, O Lord, didst say this, who would be- 
 lieve it to be true ? 
 
 And unless thou, didst command it, who could at- 
 tempt to draw near [unto thee] ? 
 
 Behold, Noah, a just man, labored a hundred years 
 in the making of the ark,* that he might be saved with 
 a few, and how can I in one hour's space prepare my- 
 self to receive with reverence the Maker of the world ? 
 
 4. Moses, thy great servant, and thine especial friend, 
 made an ark of incorruptible wood, which also he 
 covered over with the finest gold, wherein to lay up 
 the tables of the law ;t and I, a corrupted creature, 
 how shall I dare so unconcernedly to receive \]\e 
 Maker of the law, and the Giver of life ? 
 
 * G«n. vi. [3.] t Exod. xxv. [10-16.] 
 
254 OP AWE IN APPIIOACHINO THE HOLY C0M3IUNI0X. 
 
 Solomon, the wisest of the kings of Israel, bestowed 
 seven years in building a magnificent temple to the 
 praise of thy name.* 
 
 He also celebrated the feast of dedication thereof 
 eight days together ; he offered a thousand peace- 
 offerings, and he solemnly set the ark of the covenant 
 in the place prepared for it, with the sound of trumpets, 
 and great joy.f 
 
 And I, the most miserable and poorest of men, how 
 shall I bring thee into my house, I that can scarce 
 spend one half-hour in true devotion ? And would that 
 1 could even once spend something like one half-hour 
 in worthy and due manner ! 
 
 5. my God, how earnestly did they study and en- 
 deavor to please thee ! 
 
 Alas, how little is that which I do ! how short a 
 time do I spend, when I am preparing myself to receive 
 the communion ! 
 
 Seldom am I wholly collected ; very seldom indeed 
 am I cleansed from all distraction. 
 
 And yet surely in the life-giving presence of thy 
 Godhead, no unbecoming thought ought" to intrude it- 
 self, nor should any creature occupy my heart ; for I 
 am about to entertain not an angel, but the Lord of 
 angels. 
 
 G. And yet very great is the difference between the 
 aik of the covenant with its relics, and thy most pure 
 body, wiih its unspeakable virtues ; between those legal 
 sacrilices, figures of things to come, and the true sacri- 
 fice of thy body, the fulfilment of all ancient sacrifices. 
 
 ♦ 1 Kings vi. [3? 1 1 1 Kingi viil. 
 
OF AWE IN APPROACHING THE IIOLl COMiMUNION. 255 
 
 Why therefore am I not more ardent and zealous in 
 seeking thine adorable presence ? 
 
 Why do I not prepare myself with greater solicitude 
 to receive thy holy things ? whereas those holy ancient 
 patriarchs and prophets, yea, kings also, and princes, 
 with the whole people, showed such an affectionate- 
 ness of devotion to thy divine service. 
 
 7. The most devout king David danced before the ark 
 of God with all his might,* calling to mind the benefits 
 bestowed in time past upon his forefathers. He made 
 instruments of sundry kinds, he published psalms, and 
 appointed them to be sung with joy ; he also oftentimes 
 himself sung to the harp, being inspired with the grace 
 of the Holy Ghost. He taught the people of Israel to 
 praise God with their whole hearts, and with voices 
 full of harmony to bless and praise him every day. 
 
 If so great devotion was then used, and such cele- 
 brating of divine praise was kept up before the ark of 
 the testament ; what reverence and devotion ought now 
 to be preserved by me and all Christian people, during 
 the ministration of the sacrament, in receiving the 
 most precious body of Christ. 
 
 8. Many run to divers places to visit the relics of 
 the saints departed, are full of admiration at heai ^ng of 
 their deeds, behold with awe the spacious buildings 
 of their temples, and [even] kiss their sacred bofies 
 wrapped up in silk and gold. 
 
 But, behold, thou art thyself here present with me 
 on thiae altar, my God, Saint of saints, Creator of Jill 
 things, and Lord of angels. 
 
 * 3 Sam. vi, [14.] 
 
256 OF AWE IN APPROACHING THE HOLY COMMUNION. 
 
 Often, in looking after such [relics], people are 
 moved by curiosity, and the novelty of fresh sights, 
 while little or no fruit of amendment is carried home ; 
 particularly when they go from place to place with such 
 levity [as tney do], without a true pc^riitent heart. 
 
 But here, in this holy sacrament, thou art wholly 
 present, my God, the man Christ Jesus : here, to all 
 worthy and devout receivers, is granted an abundant 
 fruit of eternal salvation. 
 
 There is here to attract men nothing that savors of 
 levity, of curiosity, or of sensuality ; nothing but firm 
 faith, devout hope, and sincere charity. 
 
 9. O God, the invisible Creator of the world, how 
 wonderfully dost thou deal with us ! how sweetly and 
 graciously dost thou dispose of all things with thine 
 elect, to whom thou offerest thyself to be received in 
 the sacrament. 
 
 For this verily exceedeth all understanding. This 
 specially draweth the hearts of the devout, and in- 
 flameth their affections. 
 
 For even thy true faithful ones, who dispose their 
 whole life to amendment, by this most precious sacra- 
 ment, oftentimes gain much of the grace of devotion, 
 and love of virtue. 
 
 10. O the admirable and hidden grace of this sacra- 
 ment, which only the faithful ones of Christ do know ; 
 but the unbelieving, and such as are slaves unto sin, 
 can not have experience thereof! 
 
 In this sacrament spiritual grace is conferred, and 
 strength which was lost is restored ir the soul, and the 
 beauty which by sin had been disfigur d again retumeth. 
 
OP AWE IN APPROACHING THE HOLY COMMUNION. 257 
 
 This grace is sometimes so great, that out of the ful- 
 ness of devotion which is here given, not only the mind, 
 but the weak body also, feeleth great increase of strength. 
 
 11. Nevertheless our coldness and negligence is 
 much to be bewailed and pitied, that we are not drawn 
 with greater affection to receive Christ, in whom all 
 the hope of those that are to be saved doth consist, and 
 all their merit. 
 
 For he himself is our sanctification and redemption ; 
 he himself is the comfort of those who are here but 
 travellers, and the everlasting fruition of saints. 
 
 It is therefore much to be lamented that many do so 
 little consider this salutary mystery, which causelh joy 
 in heaven, and preserveth the whole world. 
 
 Alas for the blindness and hardness of man's heart, 
 that doth not more deeply weigh so unspeakable a gift ; 
 but rather cometh by the daily use thereof to regard it 
 little or nothing ! 
 
 12. For if this most holy sacrament were to be cele- 
 brated in one place only, and consecrated by one only 
 priest in the world, with how great desires dost thou 
 tliink would men be affected to that place, and toward 
 such a priest of God, that they might be witnesses of 
 the celebration of these divine mysteries ? 
 
 But now many are made priests, and in many places 
 Christ is offered ; that the grace and love of God to 
 man may appear so mucTi the greater, the more widely 
 this sacred communion is spread over the world. 
 
 Thanks be unto thee, O merciful Jesu, thou eternal 
 Shepherd, that thou hast vouchsafed to refresh uis, 
 who are poor, and in a state of banishment, with thy 
 22* 
 
258 OF god's love in the holy eucharist. 
 
 precious body and blood, to invite us to the receiving 
 of these Mysteries with the words even of thine own 
 mouth, saying, " Come unto Me all yc that labor and 
 are heavy laden, and I will refresh you." 
 
 CHAPTER II.. 
 
 THAT THE GREAT GOODNESS AND LOVE OF GOD IS EXHIB- 
 ITED TO MAN IN THIS SACRAMENT. 
 
 THE VOICE OF THE DISCIPLE. 
 
 In confidence of thy goodness and great mercy, 
 Lord, I draw near, as a sick person to the Healer, as 
 one hungry and thirsty to the Fountain of life, a needy 
 wretch to the King of heaven, a servant unto his Lord, 
 a creature to the Creator, a desolate soul to my own 
 tender Comforter. 
 
 But whence is this to me, that thou vouchsafest to 
 come unto me ?* what am I, that thou shouldest give 
 thine own self unto me ? 
 
 How dare a sinner appear before thee ? and how is 
 it that thou dost vouchsafe to come unto a sinner ? 
 
 Thou knowest thy servant, thou seest that he hath 
 in him no good thing, for which thou shouldest bestow 
 this favor upon him. 
 
 I confess therefore mine own unworthiness I ac- 
 knowledge thy goodness, I praise thy tender mercy 
 and give thee thanks for this thy transcendent love. 
 
 For thou dost this for thine own sake, not for any 
 merits of mine ; to the end that thy goodness may be 
 * Luke i. [43.] 
 
OF god's love in the holy EUCHARIST. 259 
 
 better known unto me, thy love more abundantly poured 
 down, and thy gracious humility the more eminently 
 set forth. 
 
 Since therefore it is thy pleasure, and thou hast 
 commanded that it should be so, this thy condescen- 
 sion is also dearly pleasing unto me, and that my 
 iniquity may be no hinderance herein ! 
 
 2. O most sweet and most benign Jesu, how great 
 reverence and thanksgiving, together with perpetual 
 praise, is due unto thee for the receiving of thy sacred 
 body, whose preciousness no mortal man is able to 
 express. 
 
 But on what shall I think at this Communion, in 
 making this approach unto my Lord, whom I am not 
 able duly to honor, and yet whom I can not but desire 
 devoutly to receive ? 
 
 What can I think on better, and more profitable, than 
 utterly to humble myself before thee, and to exalt thine 
 infinite goodness above me ? 
 
 I praise thee, my God, and will exalt thee for ever ; 
 I do despise myself, and cast myself down before thee, 
 into the deep of mine own un worthiness. 
 
 Behold, thou art the Holy of Holies, and I the scum 
 of sinners ' 
 
 Behold, thou inclinest thyself unto me, who am not 
 worthy so much as to look up unto thee ' 
 
 Behold, thou comest unto me ; it is thy will to be 
 with me ; thou invitest me to thy banquet. 
 
 Thou ?rt willing to give me heavenly food and bread 
 of angels to eat,* which is indeed no other than thyself 
 
 • Psalm Ixxviii. [25.]— John vi. [33.] 
 
260 OF god's love in the holy EUCHARIST. 
 
 the Living Bread, which earnest down from heaven, 
 and givest life unto the world. 
 
 4. Behold, from whence doth this love proceed! 
 what a gracious condescension of thine appeareih 
 herein ! how great thanks and praises are due unto 
 thee for these benefits ! 
 
 O how good and profitable was thy counsel, when 
 thou didst ordain it ! how sweet and pleasant the ban- 
 quet, when thou gavest thyself to be our food ! 
 
 hov/ wonderful is this thy doing, O Lord, how 
 mighty is thy power, how unspeakable thy truth ' 
 
 For thou didst speak the word and all things weie 
 made ;* and this was done which thou thyself com- 
 mandedst. 
 
 5. A matter of great admiration, worthy of all faith, 
 and surpassing man's understanding, that thou my Lord 
 God, true God and man, shouldest offer thyself wholly 
 to us in a little bread and wine, and therein become 
 our inexhaustible support. 
 
 Thou who art the Lord of all things, and standest in 
 need of none,t art pleased to dwell in us by means of 
 this thy sacrament. 
 
 Do thou preserve my heart and body unspotted, that 
 with a cheerful and pure conscience I may be able 
 often to celebrate, and to receive to my everlasting 
 health, those mysteries, which thou didst specially 
 ordain and institute for thine own honor, and for a 
 never-ceasing memorial of thyself. 
 
 6 Rejoice, my soul, and give thanks unto God, 
 
 • Gen. i.— Psalm cxlviil. [5.] t Psajm xrU CI.1 
 
OF THE COMFORT OP FREQUENT COMMUNION. 261 
 
 for SO noble a gift, and so precious a consolation, left 
 unto thee in this vale of tears. 
 
 For as often as thou callest to mind this mystery, 
 and receivest the body of Christ, so often dost thou go 
 over the work of thy redemption, and art made partaker 
 of all the merits of Christ. 
 
 For the love of Christ is never diminished, and the 
 greatness of his propitiation is never exhausted 
 
 Therefore thou oughtest to dispose thyself hereunto 
 by a constant fresh renewing of thy mind, and to weigh 
 with attentive consideration this- gr^at mystery of thy 
 salvation. 
 
 So great, so new, and so joyful ought it to seem unto 
 thee, when thou celebratest or partakest in these holy 
 mysteries, as if on this same day Christ first descending 
 into the womb of the Virgin were become man, or 
 hanging on the cross did [this day] suffer and die for 
 the salvation of mankind. 
 
 CHAPTER III. 
 
 THAT IT IS PROFITABLE TO COMMUNICATE OFTEN. 
 THE VOICE OF THE DISCIPLE. 
 
 Behold, O Lord, I come unto thee, that I may be 
 comforted in thy gift, and be delighted in thy holy 
 banquet, which thou, God, hast in thy goodness 
 prepared for the poor.* 
 
 Behold in thee is all whatsoever I can or ought to 
 
 • Psalm Ixviii. [10.] 
 
262 OF THE COMFORT OF FREQUENT C0M3IUNI0N. 
 « 
 
 desire ; and thou art my salvation and my redemption^ 
 my hope and my strength, my honor and glory. 
 
 Make joyful therefore this day the soul of thy ser- 
 vant ;* for unto thee, Lord Jesu, have I lifted up my 
 soul. 
 
 I desire to receive thee now with devotion and 
 reverence. I do long to bring thee into my house, 
 that with Zaccheus I may obtain to be blessed by 
 thee, and to be numbered amongst the children of 
 Abraham. 
 
 My soul thirsteth to receive thy body, my heart de- 
 sireth to be united with thee. 
 
 2. Give thyself to me, and it sufficeth ; for besides 
 thee no comfort is available. 
 
 Without thee I can not be, nor endure to live with- 
 out thy visitation. 
 
 And therefore I must needs often draw near unto 
 thee, and receive thee for the welfare of my soul ; lest 
 haply I faint in the way, if I be deprived of the heav- 
 enly food. 
 
 For so, most merciful Jesus, thou once didst say, 
 preaching to the people and curing divers diseases, 
 " I will not send them home fasting, lest they faint in 
 the way."t 
 
 Deal thou therefore in like manner now with me, 
 who hast vouchsafed to leave thyself in the sacrament 
 for the comfort of the faithful. 
 
 For thou art the sweet refection of the soul ; and he 
 that eateth thee worthily, shall be partaker and heir of 
 everlasting glory 
 
 » Psalm Ixxxvi. [4.] t Matt. it. [32.]— Mark vill. [3,] 
 
I 
 
 OF THE COMFORT OF FRECil'E.NT COMMUNION. 2G3 
 
 It is necessary for me, who so often fall into error | 
 and sin, who so quickly wax dull and faint, that by ; 
 frequent prayer and confession, and receiving of liiy i 
 holy body, I may rentw, cleanse, and inflame myself, \ 
 lest perhaps, by long abstaining, I should fall away : 
 from my holy purposes. 
 
 3. For the imaginations of man are prone unto evil 
 from his youth,* and unless some divine remedy help : 
 him, he quickly slidcth to worse. 
 
 This holy communion therefore draweth back from 
 evil and strengtheneih in good. 
 
 For if I be now so often slack and cold when I 
 communicate, or celebrate ; what would become of me 
 if I received not this remedy, and sought not after so 
 great a help ? 
 
 Although every day I be not fit, nor well prepared 
 to communicate ; I will endeavor notwithstanding at 
 due limes to receive the divine mysteries, and to be 
 partaker of so great a grace. 
 
 For this is one chief consolation of faithful souls, so 
 long as they are absent from thee in this mortal body, 
 that being often mindful of their God, they receive 
 their beloved with a devout mind. 
 
 4. the wonderful condescension of thy tender 
 mercy toward us, that thou Lord God, the Creator 
 and Giver of life to all spirits, dost vouchsafe to come 
 unto a poor soul, and with thy whole Deity and human- 
 ity to replenish the hunger thereof! 
 
 O happy minds and blessed souls, who have the 
 privilege of receiving thee, their Lord God, with de- 
 
 • Genesis viii. [21.] 
 
6- 
 
 264 OF THE COMFORT OF DEVOUT COMMUNION. 
 
 voiit iffection, and in so receiving thee, are permitted 
 to be full of spiritual joy ! 
 
 O, how grrat a Lord do they entertain! How be- 
 loved a Guest do they harbor ! How delightful a Com- 
 panion do they receive ! How faithful a Friend do 
 they welcome ! How lovely and noble a Spouse do 
 they embrace ! even him who is to be loved above all 
 that are beloved, and above all things that can be de- 
 sired. 
 
 O thou, the most sweet, most beloved, let heaven 
 and earth, and all their ornaments, be silent in thy 
 presence ; for what praise and beauty soever they 
 have, it is received from thy bounteous condescension, 
 and shall never equal the grace and beauty of thy 
 name, whose wisdom is beyond all numbers.* 
 
 CHAPTER IV. 
 
 THAT MANY BENEFITS ARE BESTOWED UPON THEM THAT 
 COMMUNICATE DEVOUTLY. 
 
 THE VOICE OF THE DISCIPLE. 
 
 O Lord, my God, do thou prevent thy servant 
 with the blessings of thy sweetness,t that I may ap- 
 proach worthily and devoutly to thy glorious sacra- 
 ment. 
 
 Stir up my heart unto thee, and deliver me from all 
 dulness ; visit me with thy salvation,^ that I may taste 
 
 ♦ Pialm cxlvii. [5.j t Psalm xxi. [3.] t Psalm cri. [4.1 
 
OF THE COMFORT OF DEVOUT COMMUNION. 265 
 
 in spirit thy sweetness, which plentifully lieth hid in 
 this sacramont as in a fountain. 
 
 Enlighten also mine eye? to behold so great a mys- 
 tery, and strengthen me with undoubting faith to be- 
 lieve it. 
 
 For it is thy work, and no human power ; thy sacred 
 institution, not man's invention. 
 
 For of himself no man is able to comprehend and 
 understand these things, which transcend even the ex- 
 quisite skill of angels. 
 
 What portion, then, of so high and sacred a mystery 
 shall I, unworthy sinner, dust and ashes, be able to 
 search out and comprehend ? 
 
 2. O Lord, in the simplicity of my heart, with a 
 good and firm faith, and at thy commandment, I draw 
 near unto thee with hope and reverence ; and I do 
 truly believe that thou art here present in tliis sacra- 
 ment, both God and man. 
 
 Thy will is that I should receive thee, and that I 
 should unite myself unto thee in charity. 
 
 Wherefore I implore thy mercy, and do crave thy 
 special grace, to the end I may wholly be dissolved and 
 overflow with love unto thee, and hereafter never suffer 
 any external consolation to enter in. 
 
 For this most high and precious sacrament is the 
 health both of soul and body, the medicine for all 
 'spiritual languor; hereby my vices are cured, my 
 passions bridled, my temptations overcome, or at least 
 weakened ; greater grace is infused, virtue begun is 
 increased, faith is confirmed, hope strengthened, and 
 love inflamed and enlarged. 
 23 
 
2-66 OF THE COMFORT OF DEVOUT COMMUNION. 
 
 3. For llior. liast bestowed, and still ofientimes dosl 
 bestow many benefits in this sacrament upon thy be- 
 loved ones that commmiicate devoutly, O my God, the 
 protector of my soul, the Strengthener of human Iraihy, 
 and the Giver of all inward comfort. 
 
 Thou impartest unto them much comfort against 
 sundry tribulations ; and liftest them up from the drpih 
 of their own dejected state, to hope in thy protection ; 
 and dost inwardly recreate and enlighten them with 
 new grace, so that they who at first, and before com- 
 munion, felt themselves full of anxiety and heartless- 
 ness, afterward being refreshed with heavenly meat 
 and drink, do find in themselves a change for the better. 
 
 And in such a way of dispensation thou dealest with 
 thine elect, that they may truly acknowledge, and 
 clearly prove, how great their own infirmity is, and 
 what goodness and grace they obtain from thee. 
 
 For they of themselves are cold, dull, and undevout , 
 but by thee they are made fervent, cheerful, and full of 
 devotion. 
 
 For who is there, that, approaching humbly unto the 
 fountain of sweetness, doth not carry away thence at 
 at least some little sweetness ? 
 
 Or who standing by a great fire, receiveth not some 
 small heat thereby 1 
 
 And thou art a fountain always full and overflowing, 
 a fire ever burning and never decaying.* 
 
 4. Wherefore, if I am not permitted to draw out of 
 the full fountain itself, nor to drink my fill, I will, not- 
 withstanding, set my lips to the mouth of this heavenly 
 
 * Isaiah lii. [3.]— Levit. vi. [13.] 
 
o • 
 
 OF THE COMFORT OF DEVOUT COMMUNION. 267 
 
 conduit, that I may receive thence at least some small 
 drop to refresh my thirst, that so I may not be whclly 
 dried up. 
 
 As though I can not as yet be altogether heavenly, 
 nor so iullamed as the cherubim and seraphim, yet not- 
 withstanding I will endeavor to apply myself earnestly 
 to devotion, and prepare my heart to obtain if it be 
 but some small spark of divine fire, by the humble re- 
 ceiving of this life-giving sacrament. 
 
 And whatsoever is hereunto wanting in me, merci- 
 ful Jesu, most Holy Savior, do thou bountifully and 
 graciously supply for me, thou who hast vouchsafed to 
 call us all unto thee, saying, " Come unto me all ye 
 that labor and are burdened, and I will refresh you."* 
 
 5. 1 indeed labor in the sweat of my brow,t I am 
 vexed with grief of heart, I am burdened with sins, I 
 am troubled with temptations, I am entangled and op- 
 pressed with many evil passions ; and there is none to 
 help me, none to deliver and save me, but thou, O 
 Lord God my Savior, to whom I commit myself, and 
 all that is mine, that thou mayest keep watch over me, 
 and bring me safe to life everlasting. 
 
 Receive me for the honor and glory of thy name, 
 thou who hast prepared thy body and blood to be my 
 meat and drink. 
 
 Grant, O Lord God, my Savior, that by frequenting 
 thy mysteries, the zeal of my devotion may grow and 
 increase. 
 
 * Matt. i4 [28.] * Gen. iU. [W.J 
 
268 OF THE DIGNITF OF THE HOLY EUCHARIST. 
 
 CHAPTER V. 
 
 OF THE DIGNITY OF THIS SACRAMENT, AND OF THE 
 MINISTERIAL FUNCTION. 
 
 THE VOICE OF THE BELOVED. 
 
 If thou hadst angelical purity* and the sanctity of 
 St. John Baptist, thou wouldst not be worthy either 
 to receive or to administer this sacrament. 
 
 For it is not within the compass of the deserts ot 
 men, that man should consecrate and administer the 
 sacrament of Christ, and receive for food the bread of 
 angels, t 
 
 Grand is this mystery ; and great is the dignity of 
 the priests, to whom is granted that which is not per- 
 mitted to angels. 
 
 For none but priests rightly ordained in the church, 
 have power to celebrate [this sacramentj, and to con- 
 secrate the body of Christ. 
 
 The priest is indeed the minister of God, using the 
 word of God by God's command and appointment : but 
 God is there the principal Author, and invisible Worker ; 
 to whom is subject all that he shall please, and all that 
 he commandeth doth obey .J 
 
 2. Thou oughtest therefore more to believe God 
 Almighty in this most excellent sacrament, than thine 
 own sense, or any visible sign. 
 
 • Matt, xviii. [10.] t Psalm Ixxvill. [35.J 
 
 t Gen. i.— Psalm xlix. [7.]— Rom. ix. £80.] 
 
OF THE DIGNITY OF THE HOLY EUCHARIST. 269 
 
 And therefore thou art to approach this holy work 
 with fear and reverence. 
 
 Consider attentively with thyself,* and see what that 
 is, whereof the ministry is delivered unto thee by the 
 laying on of the bishop's hand. 
 
 Behold, thou art made a priest, and consecrated to 
 celebrate [the Lord's sacraments] ; take heed now that 
 thou offer [the Christian] sacrifice to God faithfully and 
 devoutly, and at fit opportunities, and conduct thyself 
 so, as thou mayest be without reproof. 
 
 Thou hast not lightened thy burden, but art now 
 bound with a straighter band of discipline, and art 
 obliged to a more perfect degree of sanctity. 
 
 A priest ought to be adorned with all graces, and to 
 give example of good life to others. 
 
 His life and conversation! should not be in the 
 popular and common ways of men, but with the angels 
 in heaven, or with perfect men on earth. 
 
 3. A priest clad in sacred garments is Christ's dep- 
 uty, that with all supplication and humility he may 
 beseech God for himself and for the whole people 4 
 
 Neither ought he to cease from prayer and holy ob- 
 lation, till he prevail to obtain grace and mercy. 
 
 When a priest doth celebrate the [holy eucharist], 
 he honoreth God, he rejoiceth the angels, he edifieth 
 the church, he helpeth the living, and he commemo- 
 rateth the depaited,|j and maketh himself partaker of all 
 good things. 
 
 • 1 Tim. Iv. [18.] t PhU. lU. [20.] 
 
 t Heb. T. [3.1— See note [G.] I See note [H.] 
 
 23« 
 
170 OF SPIRITUAL EXERCISE BEFORE COMMUNION. 
 
 CHAPTER VI. 
 
 AN INtiUIRY CONCERNING [SPIRITUAL] EXERCISE BE- 
 FORE COMMUNION 
 
 THE VOICE OF THE DISCIPLE. 
 
 When I weigh thy worthiness, O Lord, and mine 
 own vileness, I tremble exceedingly, and am confounded 
 whhin myself. 
 
 For if I come not unto thee, I fly from life, and if I 
 unworthily intrude myself, 1 incur thy displeasure. 
 
 What therefore shall I do, my God, my Helper 
 and my Counsellor in all necessity ? 
 
 2. Teach thou me the right way, appoint me some 
 brief exercise, suitable to this holy communion. 
 
 For it is good for me to know how I should rever- 
 ently and religiously prepare my heart for thee, for 
 the profitable receiving of thy sacrament, or (.it may 
 be) also for the celebrating of so great and divine a 
 sacrifice. 
 
OF SELF-EXAMINATION BEFORE COMMUNION. 271 
 
 CHAPTER VII. 
 
 OF THORCUGHLY SEARCHING OUR OWN CONSCIENCE, 
 AND OF HOLY PURPOSES OF AMENDMENT. 
 
 THE VOICE OF THE BELOVED. 
 
 Above all things, God's priest ought to come to 
 celebrate, and to receive this sacrament with very 
 great humility of heart, and with reverential supplica- 
 tion, with a full faith, and a dutiful regard for God's 
 honor. 
 
 Examine diligently thy conscience, and to the ut- 
 most of thy power purify and cleanse it with true con- 
 trition and humble confession ; so as there may be 
 nothing in thee that may be burdensome unto thee, or 
 that may breed in thee remorse of conscience, and 
 hinder thy free access [to the throne of grace]. 
 
 Be grieved at the recollection of all thy sins in 
 general, and in particular bewail and lament thy da^l"- 
 transgressions. 
 
 And if thou hast time, confess unto God in the secret 
 of thine heart all the miserable evils of thy disordered 
 passions. 
 
 2. Lament thou, and grieve, that thou art yet so 
 carnal and worldly, so unmortified in thy passions, so 
 full of the motions of concupiscence : 
 
 So unwatchful over thy outward senses, so often en- 
 tangled with many vain fancies : 
 
272 OF SELF-EXAMINATION BEFORi; COMMUNION. 
 
 So vehemently inclined to outward things, so nf g- 
 igent in the interior : 
 
 So prone to laughter and immodesty, so indisposed 
 to tears and compunction : 
 
 So prompt to ease and pleasures of the flesh, so dull 
 to strictness of life and zeal : 
 
 So curious to hear news, and see glorious sights, so 
 slack to embrace what is humble and low : 
 
 So covetous of abundance, so niggardly in giving, so 
 fast in keeping : 
 
 So inconsiderate in speech, so unbridled to silence : 
 
 So micomposed in manners, so fretful in action : 
 
 So eager about food, so deaf to the word of God : 
 
 So hasty to rest, so slow to labor : 
 
 So wakeful after gossiping tales, so drowsy at the 
 sacred services : 
 
 So hasty to arrive at the end thereof, so inclined to 
 be wandering and inattentive : 
 
 So negligent in the prayers, so lukewarm in cele- 
 brating [the holy eucharist], so dry and heartless in 
 receiving it : 
 
 So quickly distracted, so seldom wholly gathered in- 
 to thyself: 
 
 So suddenly moved to anger, so apt to take dis- 
 pleasure against another : 
 
 So ready to judge, so severe to reprove : 
 
 So joyful in prosperity, so weak in adversity : 
 
 So often making many good resolutions, and yet bring- 
 ing them at last to so poor effect. 
 
 3. These and other thy defects being confessed and 
 bewailed with sorrow, and great displeasure at thine 
 
or SELF-EXAMINATION BEFORE COMMUNION. 273 
 
 own infirmity, make thou a firm resolution always to 
 be amending thy life, and to be endeavoring still after 
 a further progress in holiness. 
 
 Then, with full resignation and with thy whole will, 
 do thou to the honor of my name, offer up thyself a 
 perpetual whole burnt-offering on the altar of thy heart, 
 faithfully committing thy body and soul unto me. 
 
 And then thou mayest be accounted worthy to draw 
 near to celebrate this eucharistical sacrifice unto God, 
 and to receive profitably the sacrament of my body. 
 
 4. For man hath no oblation more worthy, nor any 
 greater for the destroying of sin, than to offer himself 
 unto God purely and wholly, in the holy communion of 
 the body and blood of Christ. 
 
 And when a man shall have done what lieth in him, 
 and shall be truly penitent, how often soever he shall 
 come to Me for pardon and ^race, " As I live," saith 
 the Lord, " who will not the death of a sinner but 
 rather that he be converted and live,* 1 will not re- 
 member his sins any more, but they shall all be for- 
 given hiiii " 
 
 • Ezek. xviil. [22, 23.] 
 
274 OF OFFERING UP OUR HEARTS TO CHRIST 
 
 CHAPTER VIII. 
 
 OF THE OBLATION OF CHRIST ON THE CROSS, AND OF 
 RESIGNATION OF OURSELVES. 
 
 THE VOICE OF THE BELOVED 
 
 Of my own will did I offer up Myself unto God the 
 Father for thy sins,* my hands being stretched forth 
 on the cross, and .my body laid bare, so that nothing 
 remained in Me that was not wholly turned into a 
 sacrifice for the appeasing of the divine Majesty. 
 
 In like manner oughtest thou also to offer thyself wil- 
 lingly unto Me every day in the holy communion, as a 
 pure and sacred oblation, with all thy strength and af- 
 fections, and to the utmost stretch of thine inward 
 faculties. 
 
 What do I require of thee more, than that thou study 
 to resign thyself entirely unto Me ? 
 
 Whatsoever thou givest beside thyself, is of no value 
 in my sight, for I seek not thy gifts, but thee.f 
 
 2. As it would not suffice thee to have all things 
 whatsoever, beside Me ; so neither can it please Me, 
 whatsoever thou givest, i f thou offer not thyself. 
 
 Offer up thyself unto Me, and give thyself wholly 
 for God, and thy offering shall be acceptable. 
 
 Behold, I offered up Myself wholly unto my Father 
 for thee, and gave my whole body and blood for thy 
 food, that I might be wholly thine, and that thou 
 mightest continue mine to the end. 
 
 • Uaiah liU. [5.]— Heb. ix. [28.] t Prov xiiii. [M.] 
 
OF OFFERING UP TO GOD ALL THAT IS OURS. 275 
 
 But if thou abidest in thyself, and dost not offer thy- 
 self up freely unto my will, thy oblation is not entire, 
 neither will there be perfect union between us. 
 
 Therefore a free offering up of thyself into the hands 
 of God ought to go before all thine actions, if thou de- 
 sire to obtain liberty and grace. 
 
 For this cause so few become inwardly free and 
 illuminated, because they are loath wholly to deny 
 themselves. 
 
 My sentence standeth sure, " Unless a man forsake 
 all, he can not be my disciple."* If thou therefore de- 
 sire to be my disciple, offer up thyself unto Me with 
 thy whole affections. 
 
 CHAPTER IX. 
 
 THAT WE OUGHT TO OFFER UP OURSELVES, AND ALL 
 THAT IS OURS, UNTO GOD, AND TO PRAY FOR ALL. 
 
 THE VOICE OF THE DISCIPLE. 
 
 Thine, O Lord, are all things that are in heaven, 
 and in earth. f 
 
 I desire to offer up myself unto thee, as a free obla- 
 tion, and to continue thine for ever. 
 
 O Lord, in the simplicity of my heart I offer myself 
 unto thee this day, in humble submission, for a sacri- 
 fice of a perpetual praise, and to be thy servant for ever. 
 
 Receive thou me, with this holy oblation of thy 
 precious body ; which [oblation] I make to thee this 
 
 • Luk« xlT. [33.] t Psalm ixlv. [1.] 
 
 6—^ 
 
276 OF OFFERING UP TO GOD ALL THAT IS OURS. 
 
 day in the presence of angels invisibly attending; 
 and may this be for my good and the good of all thy 
 people. 
 
 2. I ofler unto thee, O Lord, all my sins and olTen- 
 ces, which I have committed before thee, and thy 
 holy angels, from the day wherein I first could sin, lo 
 this hour, upon thy merciful altar, that thou mayest 
 consume and burn them all with the fire of thy lo\e, 
 and wash out all the stains of my sins, and cleanse 
 my conscience from all offences, and restore to me 
 again thy grace which I lost by sin, forgiving me all 
 my ofl!ences, and receiving me mercifully to the kiss 
 of peace. 
 
 3. What can I do with my sins,* but humbly confess 
 and bewail them, and entreat always thy favor and 
 propitiation ? 
 
 I beseech thee, hear me graciously, when I stand 
 before thee, my God. 
 
 All my sins are very displeasing unto me, I will 
 never commit them any more ; but for them I do grieve, 
 and will grieve as long as I live, and am resolved to 
 repent and according to the utmost of my power to 
 make restitution. 
 
 Forgi'^e me, God, forgive me my sm.s for the sake 
 of thy holy name , save thou my soul which thou hast 
 redeemed with thy most precious blood. 
 
 Behold I commit myself unto thy mercy, I resign 
 myself into thy hands. 
 
 Deal with me according to thy goodness, not ac- 
 cording to my wickedness and iniquity 
 * Psalm xxxii. [5.] 
 
OF OFFERING UP TO GOD ALL THAT IS OURS. 277 
 
 4. I Otter up also unto thee all whatsoever is good 
 in me, although it be veiy small and imperfect, that 
 thou mayest amend and sanctify it, that thou mayest 
 make it grateful and acceptable unto thee, and always 
 perfect it more and more ; and bring me also, who am 
 a slothful and unprofitable poor creature, to a good and 
 blessed end. 
 
 5. I offer up also unto thee all the pious desires of 
 devout persons, the necessities of parents, friends, 
 brethren, sisters, and of all those that are dear unto 
 me, and that have done good either to myself or to 
 others for thy love. 
 
 Also [I commend unto thee, all] that have desired 
 and begged of me to pray for them and all theirs, 
 whether they still live in the flesh, or have departed 
 this life. 
 
 Grant that all may receive the help of thy grace, the 
 aid of thy consolation, protection from dangers, deliv- 
 erance from pain ; and that being freed from all evils, 
 they may with joy return abundant thanksgivings unto 
 thee. 
 
 6 I offer up also unto thee my prayers and inter- 
 cessions for those especially who have in anything 
 wronged, grieved, or slandered me, or have done me 
 any damage or displeasure. 
 
 I pray for all those also, whom I have at any time 
 vexed, troubled, grieved, and scandalized by words or 
 deeds, knowingly or in ignorance ; that it may please 
 thee to forgive us all our sins anc offences, one against 
 another. 
 
 Take away from our hearts, O Lord, all suspicious- 
 24 
 
278 OF THE BENEFIT OF FREQUENT COMMUNION. 
 
 ness, indignation, wrath, and contention, and whatso- 
 ever may hurt charity, and lessen brotherly love. 
 
 Have mercy, O Lord, have mercy on those that 
 crave thy mercy, give grace unto them that stand in 
 need thereof, and make us such as that ^e may be 
 counted worthy to enjoy thy grace and go forward to 
 life eternal. . Amen. 
 
 CHAPTER X. 
 
 THAT THE HOLY COMMUNION IS NOT LIGHTLY TO 
 BE FORBORNE. 
 
 THE VOICE OF THE BELOVED. 
 
 Thou oughtest often to have recourse to the fountain 
 of grace and of divine mercy, to the fountain of good- 
 ness and of all purity ; that thou mayest be healed of 
 thy sins and passions, and be made more strong and 
 vigilant against all the temptations and deceits of the 
 devil, 
 
 The enemy knowing what exceeding great profit 
 and restorative aid comes by the holy communion, 
 endeavoreth by all means and occasions to withdraw 
 and hinder faithful and devout persons from partaking 
 therein. 
 
 2. Thus it is that some persons when they are pre- 
 paring to fit themselves ^or holy communion, suffer 
 from the insinuations of Satan worse than before. 
 
 That wicked spirit himself (as it is written in Job) 
 
OF THE BENEFIT OF FREQUENT COMMUNION. 279 
 
 Cometh amongst the sons of God,* to trouble them ac- 
 cording to his accustomed malice, or to render them 
 over fearful and perplexed ; that so he may diminish 
 their affections, or by direct assaults take away their 
 faith, to the end he may prevail on them if possible 
 either altogether to forbear communicating, or at least 
 to come with lukewarmness. 
 
 But there is no heed at all to be taken of these his 
 crafty and fanciful suggestions, be they never so filthy 
 and hideous, but all such vain imaginations are to be 
 turned back upon his own head. 
 
 Thou must despise and laugh to scorn the misera- 
 ble wretch, nor dare to omit the holy communion on 
 account of his assaults, or for the troubles which he 
 raiseth within thee. 
 
 3. Oftentimes also an over-great solicitude for the 
 obtaining a certain degree of devotion, and a kind of 
 anxiety about the confession of sins hindereth ihee. 
 
 Follow herein the counsel of the wise,t and lay 
 aside all anxiety and scrupulousness ; for it hinders 
 the grace of God, and overthrows the devotion of the 
 mir.d. 
 
 Do not omit the holy communion for every small 
 vexation and trouble, but rather proceed at once to con- 
 fess thy sins, and cheerfully forgive others whatever 
 offences they have done against thee ; 
 
 And if thou hast offended any, humbly crave pardon, 
 and God will readily forgive thee 4 
 
 4. What availeth it to delay long the confession of 
 i,hy feins, or to defer the holy communion ? 
 
 * Job. i. [6.] t Prov. xiii. t Matt. ri. [14.] 
 
280 OF THE BENEFIT OF FREQUENT COMMUNION. 
 
 Make thyself thoroughly clean as soon as possible, 
 spit out the poison with all speed, make haste to apply 
 this sovereign remedy, and thou shalt find it to be bet- 
 ter with thee, than if thou long defer it. 
 
 If thou omit it to-day for one cause, perhaps to- 
 morrow another of greater force may occur to thee ; 
 and so thou mayest be hindered a long time from com- 
 munion, and grow more and more unlit. 
 
 As quickly as ever thou canst, shake off from thy- 
 self all present heaviness and sloth, for it is of no use 
 to continue long in disquietness, or to be going on long 
 with a disturbed [conscience], and so for every-day 
 impediments to sequester thyself from divine service. 
 
 Yea, it is very hurtful to defer the communion 
 long, for this usually brings on a heavy [spiritual] 
 drowsiness. 
 
 Alas, some lukewarm undisciplined persons do wil- 
 lingly delay confession, and defer the holy communion, 
 lest they should be engaged to keep a stricter watch 
 over themselves. 
 
 5. how poor auu mean is their love, how weak their 
 devotion, who so easily put off the holy communion ! 
 
 How happy is he and how acceptable to God, who 
 80 ordereth his life, and in such purity keepeth his 
 conscience, that he is prepared and well-disposed to 
 communicate even every day, if it were in his power, 
 and might be done without [others taking] notice. 
 
 If a person do sometimes abstain out of humility, or 
 by reason of some lawful cause preventing him, he is 
 to be cDmmended so far as he shows a feeling of 
 reverence. 
 
OF THE BENEFIT OF FREQUENT COMMUNION. 281 
 
 But if a spiritual drowsiness have crept over him, he 
 must stir himself up, and do what lieth in him, and the 
 Lord will assist his desire, for the ^ood-will he hath 
 thereto, which is what God doth chiefly respect. 
 
 6. But when any lawful hinderance doth happen, ht 
 will yet always have a good-will, and a pious intention 
 to communicate, and so shall he not lose the fruit of 
 the sacrament. 
 
 For any devout person may every day and every 
 hour profitably and without let draw near to Christ in 
 spiritual communion. 
 
 And yet on certain days, and at time appointed, he 
 ought to receive sacramentally, with affectionate rev- 
 erence, the body of his Redeemer, and rather seek the 
 honor and glory of God, than his own comfort.* 
 
 For he communicateth mystically, and is invisibly 
 refreshed, as often as he devoutly calleth to mind the 
 mystery of the incarnation and the passion of Christ, 
 and is inflamed with the love of him. 
 
 7. He that prepareth not himself, except only when 
 a festival draweth near, or when custom compelleth 
 him thereunto, shall too often be unprepared. 
 
 Blessed is he that offereth himself up as a whole 
 burnt-oflering to the Lord, as often as he doth admin- 
 ister or receive the holy communion. 
 
 Be not too long nor too short in celebrating [the 
 mystical service], but keep the good-accustomed man- 
 ner of those with whom thou livest. 
 
 Thou oughtesi not to be tedious and troublesome to 
 others, but to observe the received custom, according 
 
 * 1 Cor. xi. 
 
 24* 
 
283 OF man's spiritual food and light, 
 
 to the appointment of our fathers, and rather to yield 
 thyself up to the profit of others, than to thine own de- 
 votion or feelings. 
 
 CHAPTER XI. 
 
 THAT THE BODY OF CHRII^T AND THE HOLY SCRIPTURES 
 ARE MOST MECESSARY UNTO A FAITHFUL SOUL 
 
 THE VOICE OF THE DISCIPLE. 
 
 O BLESSED Lord Jesus, how great is the blessedness 
 of a devout soul that feasteth with thee in thy banquet, 
 where there is set no other food to be eaten but thy- 
 self, the only beloved, and most to be desired above all 
 the desires of the heart ! 
 
 And verily it should be a sweet thing unto me to 
 pour out tears from the very bottom of my heart in thy 
 presence, and with grateful Magdalene to wash thy 
 feet with my tears.* 
 
 But where now is that devotion? where that plenti- 
 ful effusion of holy tears? 
 
 Surely in the sight of thee and thy holy angels, my 
 whole heart should be inflamed, and even weep for joy. 
 
 For in the sacrament I have thee truly present, 
 though hidden under another representation. 
 
 2. For to behold thee in thine own, thy divine 
 brightness, mine eyes would not be able to endure, lior 
 could even the whole world stand in the splendor of 
 the glory of thy Majesty 
 
 * Luke vii. [38.] 
 
OF man's spiritual food and light. 283 
 
 Herein then dost thou have regard to my weakness, 
 that thou dost veil thyself under this outward sacra- 
 mental sign. 
 
 Him 1 do really possess and adore, whom the angels 
 adore in heaven ; but I, for the present and in the 
 meantime, by faith, they by sight, and without a veil. 
 
 I ought to be content with the light of true faith, and 
 to walk therein, until the day of everlasting brightness 
 shall dawn, and the shadows of figures pass away. 
 
 But when that which is perfect is come, the use of 
 sacraments shall cease ;* because the blessed in heav- 
 enly glory need not any sacramental remedy. 
 
 For they rejoice without end in the presence of God, 
 beholding his glory face to face ; and being transformed 
 from glory to glory into the image of the incompre- 
 hensible Deity, they taste the Word of God made flesh, 
 as he war from the beginning, and as he abidelh for 
 ever. 
 
 3. While 1 am mindful of these wonderful things, 
 even all spiritual comfort whatsoever becometh tedious 
 unto me ; because as long as I behold not my Lord 
 openly in his own glory, I make no account at all of 
 whatsoever I see or hear in this world. 
 
 Thou art my witness, God, that nothing can com- 
 fort me, no creature can give me rest, but thou my God, 
 whom I long to contemplate everlastingly. 
 
 But this is not possible so long as I linger in this 
 mortality. 
 
 Therefore I must frame myself to much patience ; 
 and submit myself to thee in all my desires 
 
 * 1 Cor. liii. [10.] 
 
284 OF man's spiritual food and light. 
 
 For even thy saints, O Lord, who now rejoice with 
 thee in the kingdom of heaven, while they lived, 
 waited in faith and in great patience for the coming of 
 thy glory.* What they believed, I believe also ; what 
 they hoped for, I hope for ; whither they are arrived, I 
 trust I shall come by thy grace. 
 
 In the meantime I will walk in faith, strengthened 
 by the examples of the saints. 
 
 I have also holy books for my comfort and for the 
 glass of my life, and above all these, [I have] thy most 
 holy body for a singular remedy and refuge. 
 
 4. For I perceive two things to be very particularly 
 necessary for me in this life, without which this miser- 
 able life would be unsupportable unto me. 
 
 While I am detained in the prison of this body, 1 
 acknowledge myself to stand in need of two things, 
 namely, food and light. 
 
 Unto me then thus weak and helpless thou hast given 
 thy sacred body, for the refreshment both of my soul 
 and body ;t and thy word thou hast set as a light unto 
 my feet.t 
 
 Without these two I should not well be able to live ; 
 for the word of God is the light of my soul, and thy 
 sacrament the bread of life. 
 
 These also may be called the two tables, set on the 
 one side and on the other, in the treasury and jewel- 
 house of the holy church. || 
 
 One table is that of the sacred altar, having the holy 
 bread, that is, the orecious body of Christ; the other is 
 
 * neb. X. [35, 36.] xi. t John v\. [51.] 
 
 t Pialm cxix. [105.] fl Psalm xxiii. [5.]— Heb. Ix. [2.] iliJ [10.] 
 
OF man's spiritual food and light. 
 
 285 
 
 thai of divine law, qontaming holy doctrine, teaching 
 men the right faith, and strongly conducting them for- ' 
 ward even to that within the veil, where is the holy of 
 holies. 
 
 Thanks be unto thee, Lord Jesu, thou Light of 
 everlasting light, for that table of holy doctrine which 
 thou hast prepared for us by thy servants the prophets, 
 and apostles, and other teachers. 
 
 5. Thanks be unto thee, thou Creator and Re- 
 deemer of mankind, who, to manifest thy love to the 
 whole world, hast prepared a great supper,* wherein 
 thou hast set before us to be eaten, not the typical 
 lamb, but thine own most sacred body and blood,t re- 
 joicing all the faithful with this holy banquet, and re- 
 plenishing them to the full with the cup of salvation,^ 
 in which are all the delights of Paradise ; and the holy 
 angels do feast with us, but yet with a more happy 
 sweetness. 
 
 6. how great and honorable is the office of God's 
 priests, to whom it is given with sacred words to conse- 
 crate [the sacrament of] the Lord of Glory, with their 
 lips to bless, with their hands to hold, with their own 
 mouth to receive, and also to administer to others ! 
 
 how clean ought those hands to be, how pure that 
 mouth, how hcJy that body, how unspotted that heart, 
 where the Author of purity so often entereth ! 
 
 Nothing but what is holy, no word but what is good 
 ana profitable, ought to proceed from his mouth., who 
 80 often receiveth the sacrament of Christ. 
 
 • Luke xiv. [16.J t John vi. [53-66.] 
 
 t Psalnc xxiii [5.]— Wisdom xvl. [20, 21.] 
 
2Pf A HEART FIT FOR THE HOLY EUCHARIST. 
 
 7 Simple and chaste ought to be the eyes that are 
 wont to behold the body of Christ ; the hands should 
 be pure and lifted up to heaven, that use to touch the 
 Creator of heaven and earth. 
 
 Unto the priests especially it is said in the law, " Be 
 ye holy, for that I the Lord your God am holy."* 
 
 8. O Almighty God, do thou assist us with thy 
 grace, that we who have undertaken the office of the 
 priesthood, may be able to serve thee worthily and de- 
 voutly, in all purity, and with a good conscience. | 
 
 And if we live not in so great innocency as we I 
 ought to do. grant to us at the least worthily to lament I 
 the sins which we have committed ; and in the spirit 
 of humility, and with the full purpose of a good will, to 
 serve thee more earnestly for the time to come 
 
 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 Lo^er of purity, and the Giver of all sanc- 
 tity. 
 
 I seek a pure heart, and there is the place of my 
 rest.f 
 
 Make ready for Me a large upper room furnished,}: 
 and I will keep the passover at thy house with my dis- 
 ciples. 
 
 ♦ Levi: xlx. [2-1 ^fx. [26.] t Psalir. ixiv [4.]— Matt v £8 ] 
 
 t Marl xiv. [14. 15.]— Luke xiii. [11, 12.] 
 
OF A HEART FIT FOR THE HOLY EUCHARIST. 287 
 
 If thou wilt have me come unto thee, and remain 
 with thee ; purge out the old leaven,* and make clean 
 the habitation of thy heart. 
 
 Shut out the whole world,t and all the throng of 
 sins ; sit thou as it were a sparrow alone upon the 
 house-top, and think over thy transgressions in the 
 bitterness of thy soul. 
 
 For every one that loveth will jjrepare the best and 
 fairest place for his beloved ; for herein is known the 
 aflection of him that entertaineth his beloved. 
 
 2. Know thou notwithstanding, that the merit of no 
 action of thine is able to make this preparation 
 suflicient, although thou shouldest prepare thyself a 
 whole year together, and have nothing else on thy mind. 
 
 But it is out of my mere grace and favor that 
 ihou art permitted to come to my table, as if a beggar 
 were invited to a rich man's dinner ; and he hath no 
 other return to make to him for his benefits, but to 
 humble himself and give him thanks. 
 
 Do what lieth in thee, and do it diligently ; not for 
 custom, not for necessity ; but with fear and reverence, 
 and affection, receive the body of thy beloved Lord 
 God, when he vouchsafeth to come unto thee. 
 
 I am he that have called thee, I have commanded it 
 to be done, I will supply what is wanting iri thee ; come 
 thou and receive me. 
 
 3. When I bestow on thee the grace of de otion, 
 give thanks to thy God; [for it is given thee,] rot be- 
 cause thou art worthy, but because I have had iiercy 
 on thee. 
 
 ♦ 1 Cor. T. CT.] t ExodTU xxiv [U LJ 
 
288 OF A HEART FIT FOR THE HOLT EUCHARIST. 
 
 If thou have it not, but rather dost feel thyself dry, 
 be instant in prayer, sigh, and knock, and give not 
 over until thou art meet to receive some crumb or drop 
 of saving grace. 
 
 Thou hast need of me, I have no need of thee. 
 
 Neither comest thou to sanctify me, but I come to 
 sanctify and make thee better. 
 
 Thou comest that thou mayest be sanctified by me, 
 and united unto me, that thou mayest receive new 
 grace, and be stirred up anew to amendment of life. 
 
 Neglect not this grace, but prepare thy heart with 
 all diligence, and receive thy beloved into thy soul. 
 
 4. But thou oughtest not only to prepare thyself to 
 devotion before communion, but carefully also to pre- 
 serve thyself therein, after thou hast received the 
 sacrament. 
 
 Nor is the careful guard of thyself afterward less 
 required, than devout preparation before. 
 
 For a good guard afterward is the best preparation 
 again for the obtaining of greater grace. 
 
 For if a person gives himself up at once too much 
 to outward consolations, he is rendered thereby greatly 
 indisposed [to devotion]. 
 
 Beware of much talk,* remain in some secret place, 
 and enjoy thy God ; for thou hast him, whom all the 
 world can not take from thee. 
 
 I am he, to whom thou oughtest wholly to give up 
 thyself, that so thou mayest now live the rest of thy 
 time, not in thyself, but in me, free from all anxiety. 
 
 • ProrerbB x. [19.] 
 
OF UNION WITH CHRIST IN THE HOLY EUCHARIST. 289 
 
 CHAPTER XIII. 
 
 THAT THE DEVOUT SOUL OUGHT WITH THE WHOLE 
 HEART TO SEEK COMMUNION WITH CHRIST IN THE 
 SACRABtENT. 
 
 THE VOICE OF THE DISCIPLE. 
 
 How shall I obtain this favor, Lord, to find thee 
 alone and by thyself, open unto thee my whole heart, 
 and to enjoy thee even as my soul desireth ? so that 
 henceforth none may look upon me, nor any creature 
 move me, or have regard to me, but that thou alone 
 mayest speak unto me, and I to thee, as the beloved is 
 wont to speak to his beloved, and a friend to banquet 
 with his friend.* 
 
 This I beg, this I long for, that I may be wholly 
 united unto thee, and may withdraw my heart from all 
 created things, and may learn more and more by means 
 of sacred communion and the often celebrating thereof, 
 to relish things heavenly and eternal. 
 
 Ah, Lord God, when shall I be wholly united to 
 thee, and absorbed by thee, and become altogether 
 forgetful of myself? 
 
 " Thou in me, and I in thee,"t so also grant that we 
 may both continue together in one. 
 
 2. Verily, thou art my beloved, the choicest amongst 
 thousands,^ in whom my soul is well pleased to dwell 
 all the days of her life. 
 
 < £xod. rxilU. ril.l— Canticlei vlii. [2-3 t JoLn xr. 14.] 
 
 i C&nticlet T. [10.] 
 
 25 
 
290 OF UNION. WITH CHRIST IN THE HOLY EUCHARIST. 
 
 Verily, thou art my peace-maker, in whom is great- 
 est peace and true rest, out of whom is labor and sor- 
 row and infinite misery. 
 
 Verily, thou art a God that hidest thyself,* and thy 
 counsel is not with the wicked, but thy speech is with 
 the humble and simple of heart. f 
 
 O how sweet is thy spirit, O Lord, who to the end 
 thou mightest show forth thy sweetness toward thy 
 children, dost vouchsafe to feed them with the bread 
 which is full of all sweetness, even that which comelh 
 down from heaven. | 
 
 Surely there is no other nation so great, j] that hath 
 ^ods so nigh imto them, as thou our God art present 
 to all thy faithful ones, unto whom for their daily com- 
 '"ort, and for the raising up of their hearts to heaven, 
 vhou bestowest thyself to be eaten and enjoyed. 
 
 3. For what other nation is there of such high re- 
 nown, as the Christian people 1 
 
 Or what creature under heaven is there so beloved, 
 as the devout soul, into which God himself entereih, to 
 nourish it with his glorious flesh ? 
 
 O unspeakable grace ! admirable condescension ! 
 unmeasurable love specially bestowed on man ! 
 
 But what return shall I make to the Lord for this 
 grace,^ for love so unparalleled ? 
 
 There is nothing else that I am able to present more 
 acceptable, than to offer my heart wholly to my God, 
 and to unite it most inwardly unto him. 
 
 ♦ rlnatah xlr. 15.] t Proverbi lU. [34.] * Wisdoni xvi. r90, f I ] 
 I Deutoronomy iv. [7.] * Psaim cxn. [IJ] 
 
OF FERVENCY IN RECK' SO THE HOLY EUCHARIST. 291 
 
 Then shall all my I.iward parts rejoice, when ray 
 soul shall be perfectly united unto God. 
 
 Then will he say unto me, " If thou art willing to be 
 with me, I am willing to be with thee." 
 
 And I will answer him, " Vouchsafe, O Lord, to re- 
 main with me, foi I will gladly be with thee. 
 
 " This is my whole desire, that my heart be united 
 unto thee." 
 
 CHAPTER XIV. 
 
 OF THE FERVENT DESIRE OF SOME DEVOUT PERSOVft 
 TO RECEIVE THE BODY OF CHRIST. 
 
 THE VOICE OF THE DISCIPLE. 
 
 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 ap- 
 proach to thy sacrament, O Lord, with the greatest 
 devotion and affection, I am oftentimes confounded and 
 blush within myself, that I come with such lukewarm- 
 ness, yea coldness, to thy altar and the table of sacred 
 communion. 
 
 [I grieve to think] that I remain so dry, and with- 
 out hearty affection [to thee] ; that I am not wholly 
 inflamed in thy presence, O my God, nor so earnestly 
 drawn and affected, as many devout persons have 
 been, who out of a vehement desire of the holy com- 
 munion, and a feeling affection of heart, could not re- 
 strain themselves from tears ; but [as it were] with the 
 
 * Psalm xxxi. [19.] 
 
292 OF FERVENCY IN RECEIVING THE HOLY EUCHARIST. 
 
 mouth of their hearts and bodies alike, they from their 
 inmost vitals panted after thee, O God the fountain of 
 life, not being otherwise able to allay or satisfy their 
 hunger, but by receiving thy body with all delight and 
 spiritual eagerness 
 
 2 O the truly ardent faith of those persons ! amount- 
 ing to a probable evidence of thy sacred presence. 
 
 For they truly knov/ their Lord in the breaking of 
 bread,* whose heart within them so vehemently burn- 
 eth, whilst thou, O blessed Jesu, dost walk and con- 
 verse with them. 
 
 Such desire and devotion as this, love and fervency 
 so vehement, are [too] often far from me. 
 
 Be thou favorable unto me, O merciful Jesu, sweet 
 and gracious [Lord], and grant to me thy poor needy 
 creature, sometimes at least in this holy communion to 
 feel if it be but a small portion of thy hearty affection- 
 ate love, that my faith may become more strong, my 
 hope in thy goodness may be increased, and that char- 
 ity once perfectly inflamed, after the tasting of heaven- 
 ly manna, may never decay. 
 
 3. But thy mercy is able to grant me the grace which 
 I long for, and in the day when it shall please thee to 
 visit me most mercifully with the spirit of fervor. 
 
 For although I burn not with so great desire as those 
 who are so specially devoted to thee, yet notwithstand- 
 ing, by thy grace I have a desire for this great inflamed 
 desire, praying and longing that I may participate with 
 all such thy fervent lovers, and be numbered among 
 them in their holy company. 
 
 * Luke xxiy. [32. 35.1 
 
or SELF-DBNIAL IN THE PRACTICE OF DEVOTION. 293 
 
 CHAPTER XV. 
 
 THAT THE GRACE OF DEVOTION IS OBTAINED 87 
 HUMILITY AND DENIAL OF OURSELVES. 
 
 THE VOICE OF THE BELOVED. 
 
 Thou oughtest to seek the grace of devotion in- 
 stantly, to ask it earnestly, to wait for it with patience 
 and confidence, to receive it with gratefulness, humbly 
 to keep it, diligently to work with it, and to commit the 
 term and manner of this heavenly visitation to God, 
 until it shall please him to come unto thee. 
 
 Thou oughtest especially to humble thyself, when 
 thou feelest inwardly little or no devotion ; and yet not 
 to be too much dejected, nor to grieve inordinately. 
 
 God often giveth in one short moment, that which 
 he for a long time denied : he giveth sometimes in the 
 end, that which in the beginning of thy prayer he defer- 
 red to grant. 
 
 2. If grace should be always presently given, and 
 should be at hand ever with a wish, weak man could 
 not well bear it. 
 
 Therefore the grace of devotion is to be waited for 
 with good hope and humble patience. 
 
 Nevertheless, do thou impute it to thyself and to 
 thine own sins, when this grace is not given thee, or 
 when it is secretly taken away. 
 
 It is sometimes but a small matter that hindereth and 
 hideth grace from us, at least if anything can be called 
 25« 
 
294 OF SELF-DENIA' THE PRACTICE OF DEVOTION. 
 
 small, and not raCier a weighty matter, which obstruct- 
 eth so great a good. 
 
 And if thou remove this, be it great or small, and 
 perfectly overcome it, thou wilt have thy desire. 
 
 3. For immediately, as soon as thou givest thyself 
 to God from thy whole heart, and seekest not this nor 
 that, according to thine own pleasure or will, but set- 
 tlest thyself wholly in him, thou shalt find thyself 
 united and at peace ; for nothing will afford so sweet a 
 relish, nothing be so delightful, as the good pleasure of 
 the divine will. 
 
 Whosoever therefore, with a single heart lifts up his 
 intention to God, and keeps himself clear of all inordi- 
 nate liking or disliking of any created thing, he shall be 
 the most fit to receive grace, and meet for the gift of 
 true devotion. 
 
 For the Lord bestoweth his blessings there, where 
 he findeth the vessels empty. 
 
 And the more perfectly a person forsaketh these low 
 things, and the more he dieth to himself by contempt 
 of himself, so much the more speedily grace shall come, 
 and shall enter in the more plentifully, and shall lift up 
 the free heart higher and higher. 
 
 4. Then shall he see, and flow together, and won- 
 ■der, and l^is heart shall be enlarged* within him, be- 
 cause the hand of the Lord is with him, and he hath 
 put himself wholly into his hand, even for ever and ever. 
 
 Behold, thus shall the man be blessed, who seeketh 
 God with his whole heart, and receiveth not his soul 
 in vain. 
 
 ♦ Isaiali ix. ts.j 
 
OF LAYING OPEN OUR WANTS TO CHRIST. 295 
 
 This man in receiving the holy eucharist, obtaineth 
 the great favor of divine union ; for that he lookelh not 
 to his own devotion and comfort, but above alJ devotion 
 and comfort to the honor and glory of God. 
 
 CHAPTER XVI. 
 
 THAT WE OUGHT TO LAY OPEN v?UR NECESSITIES TO 
 CHRIST, AND TO CRAVE HIS GRACE. 
 
 THE VOICE OF THE DISCIPLE. 
 
 Thou most sweet and loving Lord, whom I now 
 desire to receive with all devotion, thou knowest my 
 infirmities, and the necessities which I endure, in how 
 many sins and evils I am involved, how often I am 
 weighed down, tempted, disturbed, and defiled [by 
 them]. 
 
 Unto thee I come for remedy, I entreat of thee con- 
 solation and support. 
 
 1 speak to thee who knowest all things, to whom all 
 my inward thoughts are open, and who alone canst 
 perfectly comfort and help me. 
 
 Thou knowest what good things I stand in most need 
 of, and how poor I am in all virtue. 
 
 2. Behold, I stand before thee poor and naked, call- 
 ing for grace, and imploring mercy. 
 
 Refresh thy hungry supplicant, inflame my coldness 
 with llie fire of thy love, enlighten my blindness with 
 ihe brightness of thy presence. 
 
296 OF LAYING OPEN OUR WANTS TO CHRIST. 
 
 Turn thou for me all earthly things into bitterness, 
 all things grievous and contrary into [occasions for] 
 patience, all low and created things irto contempt and 
 oblivion [before me]. 
 
 Lift up my heart to thee in heaven, and do not send 
 me away to wander over the earth. 
 
 Be thou only sweet unto me from henceforth for 
 evermore ; for thou alone art my meat and drink, my 
 love and my joy, my sweetness and all my good. 
 
 3. O that with thy presence thou wouldest wholly 
 inflame, bum, and conform me unto thyself; that I 
 might be made one spirit with thee,* by the grace of 
 inward union, and by the meltings of ardent love ! 
 
 Suflier me not to go away from thee hungry and dry, 
 but deal mercifully with me, as oftentimes thou hast 
 dealt wonderfully with thy saints. 
 
 What marvel is it if I should be wholly inflamed by 
 thee, and fail and come to nothing from myself; since 
 thou art fire alway burning and never decaying, love 
 purifying the 1* jart, and enlightening the understanding. 
 
 * 1 Cor. vi. [17.] 
 
p 
 
 or HOLY LONGING FOR CHRISt's PRESENCE. 297 
 
 CHAPTER XVII. 
 
 DF FERVENT LO 7E, AND VEHEMENT DESIRE TO RECEIVE 
 CHRIST. 
 
 THE VOICE OF THE DISCIPLE. 
 
 With deep devotion and ardent love, with all affec- 
 tion and fervor of heart, I desire to receive thee, O 
 Lord, as many saints and devout persons have desired 
 thee, when they were partakers of thy holy communion; 
 who in holiness of life were to thee most pleasing, and 
 who in devotion also were most fervent. 
 
 my God, everlasting Love, my whole Good, Hap- 
 piness which can never have an end, I desire to re- 
 ceive thee with the most earnest affection, and the 
 most suitable awe and reverence, that any of the saints 
 ever had, or could feel toward thee. 
 
 2. And although I be unworthy to entertain all those 
 feelings of devotion, nevertheless I offer unto thee the 
 whole affection of my heart, as if I were the only one 
 who had all those most pleasing, most ardent longings 
 [«-fter thee]. 
 
 Yea, and all that a dutiful mind can conceive and 
 lesire, I do, with the deepest reverence and most in- 
 ward affection, offer and present unto thee. 
 
 1 desire to reserve nothing to myself, but freely and 
 mos^ cheerfully to sacrifice unto thee myself and all 
 that is mine. 
 
293 Of HOLY LONGING FOR CHRISt's PRESENCE. 
 
 LprJ, my God, my Creator, and my Redeemer, / 
 do desire to receive thee this day, with such affection, 
 reverence, praise, and honor, with such gratitude, 
 worthiness, and love, with such faith, hope, and purity, 
 as thy most holy mother, the glorious Virgin Mary, re- 
 ceived and desired thee, when to the angel who de- 
 clared unto her glad tidings of the mystery of the I 
 incarnation, she humbly and devoutly answered, " Be- 
 hold the handmaid of the Lord, let it be done unto me 
 according to thy word."* 
 
 3. And as thy blessed forerunner, the most excellent 
 among the saints, John Baptist, rejoicing in ihy pres- 
 ence, leaped for joy of the Holy Ghost, while he was 
 yet shut up in his mother's womb ;t and afterward, 
 seeing Jesus walking among men, humbled himself 
 very greatly, and said with devout afl'ection, " The 
 friend of the bridegroom that standeth and heareth 
 him, rejoiceih greatly because of the voice of the 
 bridegroom ;"J in like manner I also wish to be in- 
 flamed with great and holy desires, and to oflTer myselt 
 up to thee from my whole heart. 
 
 Wherefore also I ofl'er and present unto thee the 
 triumphant joys, the ardent afl^ections, the mental ecsta- 
 cies, the supernatural illuminations and celestial visions 
 of all devout hearts, with all the virtues and praises 
 celebrated and to be celebrated by all creatures in 
 heaven, and 'in earth, for myself, and for all such as 
 are commended to me in prayer ; that by all thou niayest 
 worthily be praised, and for ever glorified. 
 
 4. Receive, O Lord my God, my wishes and desiroa 
 
 * Luke i. 138.] t Luke i. [44.] t John iU. [29.] 
 
OP HOLV LOXGIXO FOR CHRIST's PRESENCE. 299 
 
 of {jiving ihee infinite praise, and blessing that hath no 
 bounds, which, according to liie measure of ihmo iu- 
 cllaMti greatness, are most justly due unto thee. 
 
 ']*hese praises I render imio tliee, and desire to ren- 
 iU'.r overy day and every moment. And with all en- 
 trcaiy and allectionateness I do invite and bcseecli all 
 lieaxcniy spirits, and all thy faithful servants, to render 
 Willi me thanks and praises unio thee. 
 
 5. J^et all people, nations, and languages, praise 
 ilice,* and magnify thy holy and most delicious name, 
 Willi highest exultation and ardent demotion. 
 
 And let all who reverently and devoutly celebrate 
 thy most high sacrament, and receive it with full faith, 
 bu accounted worthy to tind grace and mercy at thy 
 hands, and pray with liumble supplicalioii in behalf of 
 me a sinner. 
 
 And when they shall have attained to their desired 
 devotion, and joyful union [with thee], and shall have 
 departed from thy holy heavenly table, well comforted 
 and marvellously refreshed, O let them > ouchsafe to re- 
 nicmber iL/ poor soul. 
 
 -- ' O 
 
300 OF SUBJECTING OUR REASON TO OUR FAITH. 
 
 CHAPTER XVIII. 
 
 THAT A MAN SHOULD NOT BE A CURIOUS SEARCHER IN- 
 TO THE HOLY SACRAMENT, BUT AN HUMBLE FOLLOWER 
 OF CHRIST, SUBMITTING HIS SENSE TO DIVINE FAITH. 
 
 THE VOICE OF THE BELOVED. 
 
 Thou oughtest to beware of curious and unprofitable 
 searching into this most profound sacrament, if thou 
 wilt not be plunged into the depths of doubt. 
 
 " He that is a searcher of [my] Majesty, shall be 
 overpowered by the glory [of it] :"* God is able to 
 work more than man can understand. 
 
 A dutiful and humble inquiry after the truth is allow- 
 able, provided we be always ready to be taught, and 
 study to walk according to the sound opinions of the 
 Fathers. 
 
 2. It is a blessed simplicity when a man leaves the 
 difficult ways of questions and disputings, and goes on 
 forward in the plain and firm path of God's command- 
 ments. 
 
 Man}- have lost devotion, while they sought to search 
 into things too high. 
 
 Faith is required at thy hands, and a sincere life, 
 not height of understanding, nor deep inquiry into the 
 mysteries of God. 
 
 If thou dost not understand, nor conceive these things 
 
 * Prov. XXV. [27. Lat. vert.] 
 
OF SUBJECTING OUR REASON TO OUR FAITH. 301 
 
 that are under thee, how shah thou be able to compre* 
 hend those that are above thee ? 
 
 Submit thyself unto God, and humble thy sense to 
 faith, and the light of knowledge shall be given thee, 
 in such degree as shall be profitable and necessary for 
 thee. 
 
 3. Some are grievously tempted about faith and the 
 holy sacrament, but this is not to be imputed to them- 
 selves, but rather to the enemy. 
 
 Be not thou anxious herein ; do not dispute with 
 thine own thoughts, nor give any answer to doubts sug- 
 gested by the devil ; but trust the words of God, trust 
 his saints and prophets, and the wicked enemy will flee 
 from thee. 
 
 It oftentimes is very profitable to the servant of God 
 to endure such things. 
 
 For the devil tempts not unbelievers and sinners, 
 whom he has already secure possession of, but faithful 
 and religious devout persons he in various ways tempts 
 and vexes. 
 
 4. Go forward therefore with simple and undoubting 
 faith, and with the reverence of a supplicant approach 
 thou this holy sacrament; and whatsoever thou art 
 not able to understand, commit securely to Almighty 
 God. 
 
 God deceiveth thee not ; he is dece^'ved that trusteth 
 too much to himself. 
 
 God walketh with the simple,* revealeth himself to 
 the humble, giveth understanding to the little ones, 
 
 Pialm xlx. [7.] cxlx. [130.3— Matt. xl. t».] 
 26 
 
302 OF SUBJECTING OUR REASON TO OUR FAITH. 
 
 openeth the sense to pure minds, and hideth grace 
 from the curious and proud. 
 
 Human reason is feeble and may be deceived, but 
 tnie faith can not be deceived. 
 
 5. All reason and natural search ought to follow 
 faith, not to go before it, nor to break in upon it. 
 
 For faith and love do here specially take the lead, 
 and work in hidden ways, in this most holy, most 
 supremely excellent sacrament. 
 
 God, who is eternal, and incomprehensible, and of 
 infinite power, doeth things great and unsearchable in 
 heaven aiid in earth, and there is no tracing out of his 
 marvellous works. 
 
 If the works of God were such, as that they might 
 be easily comprehended by human reason , they could 
 not be justly called marvellous or unspeakable. 
 
-o 
 I 
 
 Note [A.] page 27. 
 
 "Perfect men." — The word is here, and elsewhere m this 
 treatise, used in the sense in which it very frequently occurs in 
 the early writers of the church. It does not, of course, imply in 
 the Christian any self-complacent thought of liis own excellence, 
 but the contrary, according to what St. Augustine says in his 
 Sermon on Plnl. iii. 14, 15, that " this is the very Perfection of 
 a man, to finu'out his own imperfection." — [Serm. OLXX.J 
 
 Among modern Avriters the term is well explained and illus- 
 trated by Mr. Law, in his famous "Treatise on Christian Per- 
 fection." 
 
 It is scarcely necessary to observe that the expression itself, 
 or some other equivalent, is of frequent occurrence throughout 
 the Holy Scriptures. The following passages may be particu- 
 larly pointed out for the consideration of thoughtful persons. 
 Gen. vi. 9; xvii. 1: Job i. 1; ix. 20, 21 : Psalm xxxvii. 37; 
 Ixiv. 4: Isaiah xlii. 19: Matt. xix. 21: Luke vi. 40: 1 Cor. 
 ii. 6: 2 Cor. xiii. J I : Eph. iv. 13: 2 Tim. lii. 17: Heb. xiii. 
 2. : James iu. 2: 1 Pet. v. 10. 
 
 Note [B.] page 76. 
 
 The following passage should be here inserted : — 
 "How do so many other religious persons act who are con- 
 fined with all strictness under the discipline cf the cloister ? 
 "They rarely go abroad, they live in abstraction from the 
 
304 NOTES. 
 
 world, they have the poorest fare and the coarsest clothing ; they 
 labor much, they speak little, they watch long, they rise betimes, 
 they continue long in prayer, they read frequently, and keep 
 watch over themselves with all discipline. 
 
 " Observe the Carthusians, the Cistercians, and the monks 
 and solitaries of various orders, how do they every night rise to 
 sing psalms to the Lord. 
 
 ** And therefore it would be shameful to imagine that thou 
 shouldst be slothful about so holy a work, when so great a mul- 
 titude of religious persons have already commenced their hymns 
 of praise unto God." 
 
 Note [C] page 97. 
 
 The parting here alluded to is related at length by St. Am- 
 brose, [De Officiis Ministrorum, Lib. I. c. XLL] it is mentioned 
 by St. Augustine [Tract, in Joannis Evang. XXVII. ], and by 
 St. Maximus of Turin, [Hom. I. de Sancto Laurentio]. The 
 narrative of this last seems to have been more especially in the 
 mind of the author. 
 
 — " The venerable Sixtus, the chief-priest of the Roman city, 
 as he was surmounting by torture the cruelty of the persecuting 
 world, and was now on the confines of the heavenly kingdom, 
 and beheld him [Laurence] very sorrowful at his [spiritual] 
 father^s death, is recorded, in the spirit of prescience, thus to 
 have addressed him. « Be not sad, my son, after three days thou 
 Shalt follow me.' Whence it appears, dearly beloved, that blessed 
 Laurence entertained not this sorrow at his priest's victory, but 
 was grieved that he was not himself, in like manner together 
 with his priest, overcoming the world also. * Be not sad, my 
 son, after three days thou shalt follow me.' That is, < Be not 
 sorrowful, as though left forlorn in the world. Thy faith and 
 thy life shaU not debar thee from a death like mine. Let no 
 anxiety at my departure, at which I rejoice, disturb thee, since 
 thou art so soon to experience joy from thine own suffering.' " 
 
305 
 
 Note [D.] page 205. 
 
 St. Agatha was a native of Sicily, and suffered martjTdom at 
 Catana, in the persecution under the emperor Decius, A. D. 
 251. February 5th is still inserted in the Calendar as the day 
 of her martyrdom. 
 
 The saying here quoted is to be found among the Acta Sanctaj 
 Agalhce, collected by Bollandus. [Acta Sanctorum, torn. III. 
 p. 615.] It is part of her answer to the solicitations of an in- 
 famous person employed by Quinctianus, the governor of the 
 island, to shake her holy resolution, and by undermining her 
 virtue to corrupt her faith. " My mind," she answered, " is firmly 
 settled and grounded in Christ; your words are winds, your 
 promises are rains, your terrors are floods, which, however 
 hardly they may beat upon the foundation of my house, it can 
 not ever fall, for it is founded upon a firm rock." 
 
 Note [E.] page 224. 
 
 St. Francis of Assisi in Umbria, the celebrated founder of the 
 Franciscan order, born 1184, died 1228. This saying of his is 
 recorded in the life by Bonaventura, in the chapter on his 
 humility [Bonaventuraj, Legenda Sancti Francisci, c. G], from 
 which the following is extracted. 
 
 « He studied, as Christ's disciple, to become vile in his own 
 and in other men's eyes, remembering how it had been said by 
 our great Master, * That which is highly esteemed among men 
 is abomination in the sight of God.' He was wont, too, to re- 
 peat a saying, * What every one is in God's sight, that is he and 
 no more.' Deeming it moreover foolish to be elated with the 
 world's favors, he delighted in reproaches, and was distressed at 
 commendations. 
 
306 
 
 Note [F.] page 245. 
 
 In the translation which has been chiefly followed in thia 
 edition, the following sentence was here omitted. 
 
 "It is better to entreat the saints with devout prayers-and 
 tears, and willi liumility of mind to implore their glorious suf- 
 frages, than with vain inquiry to search narrowly into their 
 secret things." 
 
 Note [G.] page 269. 
 
 The following should here be inserted : — 
 
 « He hath both before and behind him the sign of the Lord's 
 cross, that he may continually be reminded of the passion of 
 Christ. 
 
 " He weareth the cross on the surplice before him, that he 
 may diligently look on Christ's footsteps, and earnestly study to 
 follow them. 
 
 " Behind, also, he beareth the sign of the cross, that he may 
 cheerfully endure, for God's sake, any evils inflicted on him by 
 others. 
 
 " He beareth the cross before him, that he may mourn for his 
 own sins, — and behind him, that he may with sympathy and 
 tears lament for the faults of others also, and know that he hath 
 been placed in the midst between God and the sinner." 
 
 Note [H.] page 269. 
 
 In the lormer translation this clause was omitted. In the 
 original it is, "vivos adjuvat, defunctis requiem prxslal" — 
 " he hclpeth the living, for the departed he procurelh rest." 
 
INDEX. 
 
 Advent, of the special coming, or advent of God into the soal, 
 
 ii. 1, pp. 79, 80. 
 Adversity, benefits of it, i. 12, pp. 36, 37. 
 Affections, importance of having them rightly placed, iii. 31, 
 
 p. 182. 
 Affliction. See Tribulation. 
 Agatha St., a saying of liers, iii. 45, p. 205. 
 Aid divine, to be earnestly sought, iii. 30, p. 176. 
 Amendment of life, i. 25, p. 72: the intention of it should not 
 
 be deferred, i. 22, p. 62 : two hinderances to it, i. 25, p. 74 : 
 
 two things which conduce to it, id., ibid. 
 Apostles of Christ, wliat kind of meft they were, iii. 22, p. 163. 
 Appetites inordinate, produce disquietude, i. 6, p. 29. 
 Avaricious men have no peace, i. 6, p. 29. 
 
 Belikf. See Trust. 
 
 Blame, the praise or blame of men is not to be regarded, ii. 6, 
 
 p. 91. 
 Blindness, the consideration of human, ii. 5, p. 88. 
 Books, those should be read which tend to edification, i. 5, p. 28 : 
 
 how they should be read, id., p. 28. 
 Business, how to be conducted, i. 4, p. 27 : all to be intrusted to 
 
 God, iii. 39, p. 196 r we should not be peevish in it, id. ibid. 
 
 Care, all our cares should be reposed on God, iii. 17, p. 150. 
 Carnal things, the vanity of following them, i. 1, p. 20. 
 Cell. See Retirement. 
 
 Chamber^ the Christian must enter into his chamber and snut 
 out the world, i. 20, p. 54. 
 
308 INDEX. 
 
 Change of places hurtful to the mind, i. 9, p. 32. 
 
 Char'ty, seeketh not her own, i. 15, p. 42: without it all our 
 works are vain, id. ibid. : to be extended to all, i. 8, p. 31. 
 See Love. 
 
 Christ. They who follow him arc truly enlightened, i. 1, p. 
 19 : Christ a model of patience, iii. 18, p. 151 : his inward 
 speech to the faithful soul, iii. 1, p. 113 : why his doctrine is 
 by some disrelished, i. 1, p. 19: though surpassing all llie 
 teaching of the saints, id. ibid. : and having within it the 
 hidden manna, id. ibid. : of the imitation of his life, i. 1, p. 19 ; 
 iii. 56, p. 239 : happiness of him who has Christ for his 
 teacher, i. 3, p. 23 : we should obey our superiors after his 
 example, iii. 13, p. 142. See Jesus. 
 
 Comfort. See Consolation. 
 
 Communion. See Holy communion. 
 
 Complaint, we ought not lightly to complain, ii. 1, p. 82. 
 
 Compunction, benefit of, i. I, p. 20 : commendation of it, i. 21, 
 p. 57 : compunction of heart, whence it arises, id. p. 69 : 
 how it is to be obtained, |. 20, p. 52. 
 
 Concupiscence, the pleasures thereof brief and false, iii. 12, 
 p. 141: must be contended with, iii. 35, p. 189: may not be 
 yielded to, iii. 12, p. 142. 
 
 Confession of infirmity and misery, i. 21, p. 58; 22, p. 60. 
 
 Confidence of recovering grace, iii. 30, p. 177 : our confidence 
 to be reposed in God under injuries, iii. 46, p. 208: not in 
 one's self or in others, i. 7, p. 30 ; 20, p. 55. 
 
 Conquer, to subdue one's self should be our daily study, 1. 3, 
 p. 25. See Mortification. 
 
 Conscience, the comfort of a good conscience, i. 20, p. 53 ; 
 11. 6, p. 90 : a bad conscience has no peace, id. ibid. 
 
 Consideration of one's self necessary, ii. 5, p. 89. 
 
 Consolation hei venly, none but the contrite worthy of it, i. 20, 
 p. 54 : man is rather deserving of stripes than of consolation, 
 iii. 52, p. 225 : degrees of consolation no proportionate evi- 
 dence of merit, iii. 7, pp. 131, 132: human consolation not to 
 be too greatly valued, iii. 16, p. 149 : consolation to be sought 
 in God, id. p. 148: to shift without all consolation a great 
 
INDEX. 309 
 
 point, ii. 9, p. 97 : consolations come and go^ id. p. 99 : how 
 to behave in either case, id., ibid. : external consolation often 
 stands in the way of internal, i. 10, p. 33 ; 21, p. 59 : a good 
 sign when we do not seek human consolations, i. 25, p. 76 : 
 not every kind of consolation desirable, ii. 10, p. 102. 
 
 Contemplation, he that can not contemplate high subjects may 
 let his thoughts dwell on the passion of our Savior, ii. 1, 
 p. 81. 
 
 Contempt of one's self is the highest wisdom, i. 2, p. 22 : benefit 
 of despising pleasures, iii. 32, p. 183 : delightfulness of re- 
 nouncing the world to serve Christ, iii. 10, p. 136 : contempt 
 of temporal honor, iii. 41, p. 199 : of external things, ii. 1, 
 p. 81. See Humility. 
 
 Contrition. See Compunction. 
 
 Contumely. See Reproach. 
 
 Conversation, of what kind should be the Christian's conversa- 
 tion in the world, i. 7, p. 30 ; iii. 22, p. 163 : with whom we 
 should converse, i. 8, p. 31 : hurtfulness of outward conversa- 
 tion, i. 20, p. 53 : difficulty of conversing well with evil men, 
 ii. 3, p. 85 : it is best to converse inwardly with one's self and 
 with Christ, ii. 1, p. 82. See Discourse. 
 
 Conversion, after years of conversion oftentimes no spiritual 
 progress appears, i. 1 1, p. 36 : many are more anxious about 
 the period of their conversion, than about real amendment of 
 life, i. 23, p. 65. 
 
 Counsel, better to receive than to give it, i. 9. p. 32. 
 
 Covetousness. See Avarice. 
 
 Creature, the love of the creatures is very hurtful, ii. 1, p. 83 : 
 elevation of the soul above the creatures leads us to the Crea- 
 tor, iii. 31, p. 181. 
 
 Cioss, there are but few who love the cross of Christ, ii. 11, p. 
 104 : who alone are its true followers, ii. 12, p. 106 : the holy 
 way of the cross described, id., ibid. ! worldly men have each 
 their cross also, iii. 12, p. 140. 
 
 Curiosity, we should not be curious about other men's lives, 
 iii. 24, p. 167 : nor about seeing or hearing strange or un- 
 pleasant things, iii. 44, p. 203. 
 
310 INDEX. 
 
 Daily renewal of good purposes necessary for us, i. 19, p. 49 : 
 a man's daily endeavor should be to master himself, i. 3. p. 25. 
 
 Danger, when dangers approach we must take refuge in Grod, 
 iii. 38, p. 195. 
 
 Dead, the dead and the living commended to God in the holy 
 eucharist, iv. 9, p. 278. 
 
 Death, to be meditated on at the approach of festivals, i. 19, 
 p. 52 : that death befalls men in many ways, i. 23, p. 67 : 
 usefulness of meditation on death, id,, p. 65 : to be rerr.em- 
 bered everj' morning and evening, id., ibid. : what will or 
 will not profit us after death, i. 24, p. 68 : as we would wish 
 to die so should we live, i. 23, p. 64 : sources of comfort for 
 a dying person, id., p. 65. 
 
 Defects, we must bear with each other's defects, i. 16, p. 43; 
 ii. 3, p. 85 : it is well for us that others should know our de- 
 fects, ii. 2, p. 84. 
 
 Desire, too great a desire of knowledge is blameable, i. 2, p. 22 : 
 we should offer up our desires to God, iii. 15, p. 146 : they 
 should all be regulated by his will, id., p. 147 : and should be 
 examined from time to time, id., p. 147 : all evil desires to be 
 cut off, id., ibid. ; 32, p. 183. 
 
 Desolation, the desolate should fly to God for refuge, iii. 50, 
 p. 220. See Forsaken. 
 
 Devil, the, seeks by all means to hinder our good desires, iii. 
 6, p. 127. 
 
 Devotion, a devout spirit is acquired through participation in 
 the holy communion, iv. 15, p. 293 : some men's devotion is 
 ILxed on books and images, iii. 4, p. 122 : the consolation of 
 a devout person, iii. 6, p. 148: by indiscreet self-devotion 
 some have injured themselves, iii, 7, p. 130 : a prayer for 
 the grace of devotion, iii. 3, p. 119: the grace of devotion is 
 best concealed, iii. 7, p. 129 : is not in the hand of man, 
 id., p. 129. 
 
 Discourse, why we like to discourse one with another, i. 10, 
 p. 33: what are the common sutjects of men's discourse, 
 id., ibid. : the internal discourse of Ciurist with the soul, iii. 
 1, p. 113 ; ii. p, 1 15 ; iii. p. 1 17. 
 
INDEX. 311 
 
 Doctrine, the doctrine of Christ surpasses that of the saints, i. 1, 
 p. 19 : contains hidden manna, id., ibid. : why not relished by 
 some, id., ibid. 
 
 Earnkst-min'ded, difficult things easy to them, i. 25, p. 77. 
 
 Earthly things to be regarded as merely by tlie way, ii. 1, p. 81, 
 
 Knd, God is the supreme end, iii. 9, p. 134. 
 
 Errors, should not make us despair, iii. 57, p. 241. 
 
 Eternal life. See tife. 
 
 Eucharist, the dignity of it, iv. 5, p. 268: necessity thereof to 
 us, iv. 2, p. 284 : not to be curiously searched into, iv. 18, 
 p. 300. See Holy communion. 
 
 Examination, we should examine our consciences daily, morning 
 and evening, i. 19, p. 50. 
 
 Example, the examples of good Christians very edifying and use- 
 ful lo us, i. 18, p. 46: the examples of strict persons should 
 more encourage us, than those of more lax persons should dis- 
 courage, id., p. 48. 
 
 Exercise, bodily exercise in what degrees to be talcen, i. 19, 
 p. 51 : spiritual exercises should be suited to diilerent occa- 
 sions, id., ibid. : of those before communion, iv. 7, p. 27 1. 
 See Holy communion. 
 
 External tilings, how to be handled by us, iii. 38, p. 194. 
 
 Eye, that our eyes should rather be on ourselves than on olhcrs, 
 i. 21, p. 58. 
 
 FAMiLiARrTY, too great, to bi avoided, i. 8, p. 31: especially 
 
 with women, id., j). 3 1 : holy familiarity with Christ is most 
 
 to be souglil, ii. 8, p. 94. 
 Feir of the Lord, frees us from the fear of death, i. 2.'?, p. 66. 
 V'easts, how to behave on the approach of a festival of the 
 
 church, i. 19, p. 51. 
 Fervor of spirit. See Earnest-minded. 
 Fight, it is necessary for us lo light against our appetites, iii. 35, 
 
 p. 189. 
 Fire infernal, its severity, i. 24, p. 69. 
 Fools, duty of being accounted such for Christ's sake, i. 17, p. 45. 
 
312 INDEX. 
 
 Foreigners, we are all such here, i. 17, p. 45 ; 23, p. 67 : men 
 seldom edified by travelling, id., p. 66. 
 
 Forsaken, not to mind being left alone, ii. 9, p. 98. 
 
 Frailty, human, is very great, i. 22, p, 63. 
 
 Francis St., a saying of his, iii. 50, p. 224. 
 
 Friend, not to vex if friends forsake us, li. 9, p. 98 : the friend- 
 ship of Jesus, how to be valued, ii. 8, p. 95 : in the loss of 
 other friends his friendship is specially to ^e sought, id., 
 ibid. : human friendship not too much to be relied on, iii. 45, 
 p. 205. 
 
 Fruit, we should gather fruit from the deeds and words oi otners, 
 though evil, i. 2, p. 23. 
 
 Glory, true and false, ii. 6, p. 91 : thoughts on eternal glory, 
 and on the desire of it, iii. 48, p. 212; 49, p. 216 : man can 
 not glory of anything of himself, iii. 40, p. 196 : we should 
 glory in tribulation, ii. 6, p. 90 : in God alone, i. 7, p. 30 ; 
 iii. 9, p. 134. 
 
 God. He is all to them that love him, iii. 34, p. 186 : why he 
 permits some to be tempted, i. 13, p. 38 : his will to be sought 
 in all things, iii. 15, p. 146 : nothing is hidden from him, 
 iii. 46, p. 208 : the way to him is by the knowledge of one's 
 self, i. 3, p. 25 : all our interests to be committed to him, 
 iii. 24, p. 167 : he is to be called on in time of affliction, 
 iii. 29, p. 175 : he is our true inward rest, iii. 21, p. 158 : 
 all to be referred to him as the end, iii. 9, p. 126; ii. 10, 
 p. 103. 
 
 Good, man hath nothing gobd of himself, iii. 40, p. 196. 
 
 Gospel, why so little fruit arises from the knowledge of it, i. 1, 
 p. 19. 
 
 Grace, a prayer for the attainment of divine grace, iii. 3, p. 119 : 
 humility the guard and veil of grace, iii. 7, p. 129 : the dif- 
 ferent motions of grace and nature, iii. 54, p. 230: power, 
 necessity, and efficacy of divine grace, iii. 55, p. 234 : condi- 
 tion of man when grace departs from him, ii. 8, p. 95. 
 
 Greatness, who is truly great, i. 3, p. 26. 
 
 Grief, our sins are just cause for it, i. 21, p. 59. 
 
INDEX. 31? 
 
 Habits and tempers, those of religious persons described, u 25, 
 p. 76. 
 
 Hastiness of judgment, a point of wisdom to avoid it, i. 4, p. 27. 
 
 Hearing, not to let our thoughts dwell on many things which we 
 hear, iii. 44, p. 203. 
 
 Heart, man's heart is changeable and inconstant, iii. 33, p. 185 : 
 the blessedness of a pure heart, ii. 4, p. 87 : who have peace 
 of heart, ii. 6, p. 90 : the desires of the heart should be 
 searched into, iii. 15, p. 146. 
 
 Heaven, of the love of heavenly things, ii. 1, p. 79-81. 
 
 High things not to be searched out, iii. 58, p. 242. 
 
 Highway of the holy cross, ii. 12, p. 106: the way to God 
 rather by self-knowledge than by science, i. 3, p. 25. 
 
 Holy communion, the fruit thereof, iv. 1, p. 256 : benefits of 
 frequent communion, iv. 3, p. 263 : the means of our union 
 with God, iv. 13, p. 289 : how to prepare ourselves for it, 
 iv. 1, p. 254 ; 12, p. 286 : Clirist's exhortation thereto, pre- 
 face to book iv., p. 251 ; iv. 1, p. 252: it should not be easily 
 omitted, iv. 10, p. 279 : in communion, prayer to be offered 
 for all, iv. 9, p. 277 : of the ardent desire of some for the 
 holy communion, iv. 14, p. 291; 17, p. 299: we are not of 
 ourselves worthy of it, iv. 1, p. 253 : thereby is obtained 
 humility, devotion, and self-denial, iv. 15, p. 293 : examina- 
 tion necessary before the holy communion, iv. 7. p. 271 : 
 communicants should lay open their wants to Christ, iv. 16, 
 p. 295 : on devout communicants abundant grace is con- 
 ferred, ir. 4, p. 266 : in holy communion we should offer 
 all we have to God, iv. 7, p. 273 ; 8, p. 274 ; 9, p. 275. See 
 Eucharist. 
 
 Holy Spirit, the renewing of the Spirit is like the cleansing of 
 iron from rust by the force of fire, ii. 4, p. 87. See Amend- 
 ment of life. 
 
 doly Trinity, disputes concerning the, not edifying unless con- 
 ducted with humility, i. 1, p. 20. 
 
 Home, better that a man should remain at home, i. 20, p. 53. 
 
 Honor, honors are to be despised, iii. 41, p. 199. 
 
 Hope, our hope and confidence should be placed in God alone, 
 27 
 
314 INDEX. 
 
 i. 7» p. 30; di. 59, p. 247: he that hopes in God^s help 
 should meanwhile do what lies in his own power, i. 25, 
 p. 73. 
 Humility is obtained in communion, iv. 15, p. 293 : the humble 
 man accounts himself vile, iii. 8, p. 132: all the saints 
 were humble, ii. 10, p. 102: how God deals with the humble, 
 ii. 2, p. 8-1 : the humble enjoy much peace, ii. 6, p. 91 ; 
 we should humble ourselves beneath all men, i. 7, p. 30 : 
 duty of humble self submission, ii. 2, p. 83 : humility the 
 guardian of internal grace, iii. 7, p. 129: to be preserved in 
 mailers of learning and knowledge, i. 2, p. 22; 3, p. 25: 
 humility and truth to be maintained in our intercourse with 
 God, iii. 4, p 120. 
 
 Idlf.vf.ss, that we should never be quite unemployed, i. 19, 
 
 p. 51. 
 Isridrance, greatness of our, i. 2, p. 22. 
 Illiiinination spiritual, prayer for it, iii. 23, ]). Ifi5. 
 Imitnlion of Christ's life, i. I, p. 19; iii. fyii^ p. 239. 
 Imperfect i(ins, we should bear each other's with patience, i. 16, 
 
 p. 43 : ii. 3, p. 85. 
 Inconstancy, evil of, iii. 33, p. 185. 
 liiiiuk'nce, evil of, i. 25, p. 77. 
 Infirmity, confession of human, iii. 20, p. 155: few become the 
 
 bi'iicr fur their infirmities, i. 23, p. <)f>. 
 Injuries, to be borne with patience, iii. 19, p. 153; 36, p. 190; 
 
 llicy who are injured should jdace their trust in God, iii. 46, 
 
 p. 2U7 : should grieve more for others' malice than for their 
 
 own wrong, i. 24, p. 69. 
 In'imrics about other men's spiritual state ore dangerous, iii. 24, 
 
 p. !()7. 
 Instability. See Inconstancy. 
 Instructer. See Master. 
 Intention, importance of a right intention toward God, iL 4, 
 
 p. 73; iii. 33, p. 185. 
 
 jEtus, to be loved above all things, ii. 7, p. 92 : no friendship 
 
INDEX. 315 
 
 like his, ii. 1, p. 80 ; 8, p. 94 : how he is wont to be lost, 
 iL 8, p. 95. See Christ. 
 
 Joy, evil men never have true joy, ii. 6, p. 90 : the joy of a 
 good conscience, i. 20, p. 53 ; ii. 6, p. 90 : true joy is in 
 Gotl alone, iii. 16, p. 148: of being deprived of joy, ii. 9, 
 p. 97. 
 
 Judijment, Go'''s judgment is to be feared, i. 24, p. 68 : what will 
 be the subject of inquiry at the last day, i. 3, p. 25 : God's 
 judgrncnls lo be meekly endured, iii. J4, p. 145; 58, p. 2-J2: 
 he who reflects on God's judgments will be humbled, iii. 14, 
 p. 145: rash judgment to be avoided, i. 14, p. 41 : man's 
 judgments of small value, ii. 6, p. 91; iii. 36, p. 190: no 
 man is lo be rashly judgeil, i. 2, p. 23 : we must not stand too 
 sillily on our own judgment, i. 4, p. 27 ; 9, p. 32. 
 
 Knowledge of one's self the highest wisdom, i. 2, p. 22 : many 
 have been ruined by knowledge, i. 3, p. 26: wherein true 
 knowledge consists, id., ibid. : our knowledge always imper- 
 fect, i. 3, ~. ''t : what knowled<;e is good and what evil, 
 id., p. 23. <i good life more valuable than knowledire, id., 
 p. 25 : knowledge vain without humility, i. 1, p. 20; 2, p. 20: 
 our knowledge small, our ignorance great, i. 2, p. 22: of the 
 conlempt of secular knowledge, iii. 43, p. 201. 
 
 Laukevce, St., a pattern of self-denial, ii. 9, p. 97. 
 
 Learning, many have been injured by it, i. 2, p. 22: learned 
 men generally become elated, id., ibid : seldom are obediently 
 disposed, iii. 7, p. 130: will be punished more severely tha a 
 others, i. 2, p. 22 : who is truly learned, i. 3, p. 23. 
 
 Leisure spii-itual, Ihe excellency of it, i. 20, p. 53. 
 
 Levity of heart and conduct, its evil effects, i. 21, p. 57. 
 
 Liar, man is a liar, therefore not easily to be trusted, iii. 45 
 p. 205. 
 
 Liberty, lo bo truly resigned to God is true freedom of heart 
 i i. 3S, p. 191 : too much liberty is hurtful, i. 21, p. 57. 
 
 Lif' Christ's life a model foi ours,*. 1, p. 19: man's life is 
 a trial, . 13, p. 37 ; iii. 35, p. 188 : life eternal considered, 
 
316 INDEX. 
 
 iii. 48, p. 212 : the reward of those who labor and suffer, 
 iii. 49, p. 219 : of amendment of life, i. 25, p. 72 : two things 
 conduce thereto, id., p. '/4: of the lives of the saints of old, 
 i. 18, p. 46 : curiosity about other men's lives lo be avoided, 
 iii. 24, p. 167 : any sufl'ering lo be undergone for eternal life, 
 iii. 47, p. 210 : some choose a long life though miserable, 
 i. 22, p. 61. 
 
 Love, Jesus to be loved above all things, ii. 7, p. 92 : patiently 
 to endure our neighbors' faults a sign of love for God, i. 16, 
 p. 43 : to him who loves God, God above all is lueasing, 
 iii. 34, p. 186 : who is a true lover of Christ, iii. 6, p. 126: 
 that the lovers of the cross of Christ are few, ii. 11, p. 104 : 
 the proof of a true lover of God, iii. 6, p. 126 ; 7, p. 129 : of 
 the love of Jesus and things heavenly, ii. 1, p. 80: effects of 
 divine love, iii. 5, p. 122 : the love of the creatures hurtful to 
 man, ii. 1, p. 83 : self-love very injurious, iii. 27, p. 172. 
 See charity. 
 
 Loving-kindnesses of God to be duly weighed, iii. 22, p. 161 : 
 he the most fit to receive them who accounts himself unworthy 
 of them, id., p. 162. 
 
 Lukewarmness in religion a bad sign, i. 1 1, p. 35. 
 
 Man is a liar, therefore not easily to be trusted, iii. 45, p. 205 • 
 in this world is as a stranger and an exile, i. 23, p. 68: 
 a spiritually-minded man never wholly lets himself loose to 
 things external, ii. 1, p. 82: a man should count himself un- 
 worthy of all consolation, iii. 52, p. 225 : evils befalling liim 
 who does not carefully look to himself, ii. 5, p. 88. 
 
 Master, happy is he who has Christ for his master and in- 
 structer, i. 3, p. 23. 
 
 Mercies of God. See Loving-kindnesses. 
 
 Merita, our spiritual state not to be estimated by the consolation* 
 we experience, iii. 7, p. 131. 
 
 Mind, the mind lays open its wants to God, that so it may be 
 freed from the dangers of sin, iii. 26, p. 170 : prayer for 
 mental illumination, iii. 23, p. 165. 
 
INDEX. 317 
 
 Miracles, it is better than the power of working miracles to be 
 able to be quiet and do one's duty, i. 20, p. 55. 
 
 Misery, human misery is great, i. 22, p. 60; iii. 20, p. 155: to 
 be borne patiently, iii. 18, p. 151 ; 20, p. 155 : consideration 
 of it as compared with eternal feliciiy, iii. 48, p. 212. 
 
 Mortification, benefits of, ii. 1, p. 83 : a mortified person has 
 more relish than others for tilings divine, ii. 11, p. 104: .he 
 that is unmoitified is easily subdued, i. 6, p. 29. 
 
 Nature, the evils of corrupt, iii. 55, p. 234 : the different im- 
 pulses of nature and grace, iii. 54, p. 230 : human nature is 
 prone to sin, i. 22, p. 62. 
 
 Necessities of the body, it is irksome to be subject to them, 
 i. 22, p. 6 1 : the saints desired to be set free from them, 
 id. p. 61. 
 
 Obedience, a great matter to live in obedience, i. 9, p. 32 : 
 of obedience to a superior after Christ's example, iii. 13, 
 p. 142. 
 
 Oblation, none more acceptable than that of ourselves in the 
 holy communion, iv. 7, p. 273. 
 
 Occupation. See Works. 
 
 Offering, we should offer ourselves to God as often as we com- 
 municate, iv. 7, p. 273 ; 8, p. 278 ; 9, p. 275. 
 
 Opinions and disputes in vain science to be avoided, i. 3, p. 23. 
 
 Passion of Christ, it should be our model, ii. 1, p. 82: a proper 
 subject for him who can not reach high things, id, p. 81. ♦ 
 
 Passion, it is sometimes passion when it is accounted zeal, ii. 5, 
 p. 88 : our passions must be mortified, i. 11, p. 35 : to follow 
 our passions is to seek disquiet, i. 6, p. 29 : passionate men 
 turn good into evil, ii. 3, p. 84: it is hard to resist our 
 passions, i. 25, p. 77: he who is goaded by his passions 
 sometimes makes greater proficiency in things spiritual, id., 
 p. 74. 
 
 Patience, necessary for the endurance of injuries, iii. 19, p. 153 ; 
 36, p. 190: and under every temptation, iii. 35, p. 189: 
 27* 
 
 -0 
 
318 INDEX. 
 
 Christ a pattern of patience, iii. 18, p. 151 : who is truly 
 patient, iii. J 9, p. 154: reflections suitable to cherish patience 
 within us, iii. 12, p. 140. 
 
 Peace rests on the humble of spirit, i. 6, p. 29 : peace of mind, 
 how to be acquired, i. 11, p. 134: can not consist with the 
 indulgence of inordinate alfections, i. fi, p. 29 : wherein peace 
 of heart consists, ii. 6, p. 91; iii. 25, p. 168: we may not 
 expect to enjoy perfect undisturbed peace, iii. 12, p. 140: 
 peace is oftentimes disturbed by dillerences of opinion, i. 14, 
 p. 4 1 : our peace should not depend on people's discourses, 
 iii. 2S, p. 174 : nor rest on men, iii. 42, p. 200: some con- 
 clude themselves to be at peace when all is to their mind, 
 i. 14, p. 41 : four things which produce peace of mind, iii. 23, 
 p. 164 : he that would enjoy peace must yield himself entirely 
 to Christ, i. 17, p. 150 : it conduces much to peace to avoid 
 mixing ourselves in other men's words and matters, i. 11, 
 p. 34 : tlie disposition of a ireaceable man, ii. 3, p. 84 : many 
 ways of exercising pcaceableness, i. 3, p. 24. 
 
 Peevishness, we ouglit not to be peevish and impatient in our 
 conduct, iii. 39, p. 195. 
 
 Penitence, what was the penitence of the holy lathers of old, 
 i. J 8, p. 46. See Compunction. 
 
 Perfection, all our perfection has a mixture of imperfection, 
 i. 3, p. 25. 
 
 Pilgrims. See Foreigners. 
 
 Ph»asurc, to seek one's own displeases God, i. 7, p. 30. 
 
 Pleasures, contempt of, necessary to perfect freedom, iii. 0*2, 
 p. 183. 
 
 Poor, we need not be ashamed of appearing so, i. 7, p. 29. 
 
 Praise, men's praise or blame not to be heeded, ii. 6, p. 91. 
 
 Prayer is more edifying than reading, iii. 26, p. ITO. 
 
 Prayers, that we may do and suller according to God's will, 
 iii. 15, p. 146: that we may obtain illumination of mmd, 
 iii. 23, p. 165, and divine grace, iii. 55, p. 234 : aguinsl evil 
 thoughts, iii. 23, p. J 65: for the grace of devotion, iii, 3, 
 p. 119: for purity of heart and hearanly wisdom, iii. 27, 
 p. 173. 
 
INDEX 319 
 
 PriJe, proud men have no peace, i. 6, p. 29, 
 
 Priesthood, dignity of the Christian, iv. 5, p. 268. 
 
 Proficiency. See Progress. 
 
 Progress spiritual, i. 11, p. 35: wherein our progress consists, 
 iii. 25, p. 169 : temptation is the proof of it, i. 13, p. 40 : the 
 following conduce to it, viz., if we live as strangers and 
 pilgriras, i. 17, p. 45 : the frequent reading of the lives of 
 holy men, i. 18, p. 46 : the being willing to be accounted 
 fools for Christ's sake, i. 17, p. 45 : the frequent examination 
 of ourselves, both outwardly and inwardly, i. 19, p. 49 : 
 living in silence and quietness, i. 20, p. 52 : doing violence 
 to ourselves occasionally,!. 11, p. 36; 25, p. 74: our re- 
 ligious progress decays when we only regard external cere- 
 monies, i. 11, p. 35: wiU be considerable if we pluck up 
 one fault every year, iJ., p. 36 : will be as our purpose and 
 intention is, i. 19, p. 33 : ought to grow daily, i. 11, p. 36 : 
 the neglect of it makes us careless about our words, i. 10, 
 p. 34. 
 
 Proof, God's servants are proved and tried in this world, iii. 49, 
 p. 218. See Trials. 
 
 Prudence in action, i. 4, p. 26 : who is truly prudent, i. 3, p. 26. 
 
 Purgatory, afflictions and foes aie the good man's purgatory, 
 i. 24, p. 69. See Fire. 
 
 Purity of heart, a prayer for it, iii. 27, p. 173 : to be earnestly 
 sought, ii. 4, p. 86 : the pure in heart are taught of God, i. 3, 
 p. 24. 
 
 Purpose, our good purposes should be daily renewed, i. 19, 
 p. 49 : should not be delayed, i. 22, p. 62 : weak purposes 
 not to be trusted to, id., ibid. : it is very hurtful to neglect 
 the purpose of our calling, i. 25, p. 75. 
 
 Pusillanimity to be avoided, iii. 57, p. 240. 
 
 Hefuge, God should be our only, iii. 38, p. 194. 
 
 Religion, the fervor thereof apt to decay, i. 18, p. 48 : this a 
 bad sign, i. 22, p. 63 : some are more fervent at first than 
 afterward, i. 11, p. 36: to be a religious person is a great 
 grace, iii. 10, p. 138. 
 
320 INDEX. 
 
 Religious persons should obey their superiors afler Christ^s 
 example, iii. 13, p. 143 : their habit and way of life, i. 25 
 p. 76 : they should often think what they liave undertaken, 
 i. 25. p. 75 : what they should be to obtain peace, i. 17, 
 p. 45 : and what should be their spiritual exercises, i. 19, 
 p. 49. 
 
 Renewal of spirit, as iron red-hot loses its rust, so he that is 
 wholly turned to God, puts off all slothfulness, ii. 4, p. 87. 
 See Amendment. Purpose. 
 
 Repentance. See Compunction. 
 
 Reproach, words of, to be patiently endured, iii. 46, p. 207. 
 
 Resignation of one's self to God should be entire, iii. 15, p. 147; 
 17, p. 150 : it brings true liberty of heart, iii. 37, p. 193. 
 
 Rest, God the eternal rest of the saints, iii. 21, p. 158 : wherein 
 rest is to be found, ii. 1, p. 79. 
 
 Retirement religious, the comforts and benefits of, i. 20, p. 54- 
 56. 
 
 Rewards eternal, proposed to those who labor and suffer in 
 Christ's cause, iii. 49, p. 219. 
 
 Riches, not to be gloried in, i. 7, p. 30. 
 
 Sadness. See Grief. 
 
 Saints, what was their life of old, i. 18, p. 46 : discussions 
 
 about their relative excellences useless, iii. 58, p. 242. 
 Salvation of the soul the chief thing to be regarded, i. 3, p. 25 ; 
 
 17, p. 46. 
 Satisfaction, no man can be fuUv satisfied in this world, i. 1, 
 
 p. 22. 
 Scripture the, necessary for us, iv. 11, p. 284: how it should 
 
 be read, i. 5, p. 27. 
 Secrets, caution required in revealing them, i. 8, p. 31. 
 Security not perfect in this world, i. 20, p. 53. 
 Self-denial, its importance, iii. 32, p. 183 ; 56, p. 237. See 
 
 See Holy communion. Contempt. 
 Self-estimation, we should have low thoughts of ourselve* before 
 
 God, iii. 8, p 132. 
 Self-partiality to oe guarded against, L 7, p. 30. 
 
 o- 
 
INDEX. 
 
 321 
 
 Sensuality sometimes passes for charity, i. 15, p. 42 : the evil 
 
 of following sensual desires, i. 1, p. 20. 
 Seriousness, evil eflects of the want of it, i. 21, p. 57, 
 Service of God, its sweetness, iii. 10, p. 136 : we need not be 
 
 ashamed to serve men for the love of Christ, i. 7, p. 29. 
 Sickness, few are made the better by it, i. 23, p. 66. 
 SUence, benefit of, i. 20, p. 53. 
 Simple, the pure and simple-hearted are taught of Grod, i. 3, 
 
 p. 24 : there should be simplicity in our intentions, and purity 
 
 in our afiections, ii. 4, p. 86. 
 Sincerity. See Walking. 
 Sins are the fuel of infernal fire, i. 24, p. 71 : of the punishment 
 
 laid up for sinners, id., ibid. : no sin ever to be committed for 
 
 any cause whatever, i. 15, p. 42 : human nature is prone to 
 
 sin, i. 22, p. 63. 
 Slanderers, their tongues to be disregarded, iii. 28, p. 174. 
 Slothfulness, evil of spiritual, i. 25, p. 76. 
 Solitude sometimes to be sought, i. 20, p. 54. 
 Sorrow. See Grief. 
 Spirit See Holy Spirit. 
 Spiritual things impeded by the necessities of the body, i. 22, 
 
 p. 61. 
 Strangers. See Foreigners. 
 Study, our constant study should be to master ourselves, i. 3, 
 
 p. 25 : also to root out what is wrong, and to plant what is 
 
 right, id., ibid. 
 Subjection. See Submission. 
 
 Submission, a submissive temper most valuable, i. 9, p. 32. 
 Suffering, he who has learnt to suffer perceives God's aid granted 
 
 to him, ii. 2, p. 83 : he who can not suffer a little now, how 
 
 will he bear future punishments ? L 24, p. 71. 
 Superior, who is fit to be in high place, i. 20, p. 54. 
 
 Temporal things, their vanity, i. 7, p. 30. 
 Temptations. See Trials. 
 
 Thankfulnes6, we are bound to thank God for his mercie^ ii. 10, 
 p. 103. 
 
322 INDEX. 
 
 Thoughts, evil. See Prayers. 
 
 Time present very precious, i. 23, p. 66 : granted us that we 
 might prepare for death, i. 19, p. 52 : great account to be 
 made of our time, i. 25, p. 77. 
 
 Travelling, men seldom made more holy by it, i. 23, p. 66, 
 
 Trials, sometimes useful to us, i. 13, p. 38 : no man must ex- 
 pect to be free from them, i. 22, p. 60 : all tlie saints passed 
 through them, i. 13, p. 38 : diilerent persons are differently 
 tried, id., p. 40 : how trials are to be endured, id., p. 39 : 
 when one trial departs another comes, id., ibid. ; iii. 20, 
 p. 156 : trials to be submitted to for the sake of eternal glorj', 
 iii. 47, p. 210 ; perfect men are proved by them, i. 13, p. 40 : 
 their beginning and progress, and how they are to be resisted, 
 id., p. 39 : the whole life of man is trial, id., p. 37 ; iii. 35, 
 p. 188 / rewards promised to those who endure trials aright, 
 iii. 49, p. 219 : for some men it is belter not to be altogether 
 free from them, i. 20, p. 54 : no security against them in this 
 life, iii. 35, p. 188 : nor any end to them here, id., ibid. See 
 Patience. 
 
 Tribulation necessary for man, i. 13, p. 38 : its great benefit, 
 i. 12, p. 36 : we should glory in it, ii. 6, p. 90 : it makes 
 us feel our dependance on God, i. 12, p. 37 : he shall find 
 nothing but tribulation who seeks anything else but God only, 
 i. 17, p. 46 : all tlie saints suiiered tribulations, i. 13, p. 38. 
 See Trials. 
 
 Trinity. See Holy. 
 
 Troubles, not to mix ourselves up with other men's, i. 1 1, p. 34. 
 
 Trust, we may not trust all men, iii. 45, p. 204 : men more 
 easily believe ill than good of others, i. 4, p. 27 : all our trust j 
 must be set on God, i. 7, p. 30 ; ii. 1, p. 80 ; iii. 59, p. 247 : j 
 we must be careful of placing too much confidence in our- i 
 selves, ii. 5, p. 88. j 
 
 Truth to be loved above all things, iii. 4, p. 121 : truth in the I 
 end delivers us from the words of wicked men, id., p« 120 : I 
 to be guarded in our dealings with God, id., ibid. 
 
 Ukdekstandino, prayer for the enlightening of the, iii. 23, p. 165. 
 
INDEX. 323 
 
 l/Bion •mi) Gol in holy compunction, i. 21, p. 57. 
 Unquiet and discontented, who are apt to be so, i, 9, p. 32. 
 
 Vanity, to trust in creatures is vain, i. 7, p. 2B : great vanity 
 
 to seek things transitory, i. 1, p. 20. 
 Victory, :o conquer one's self should be our daily study, i. 3, 
 
 p. 25. See Mortification. 
 Vileness, a man's own vileness should be alway before him, 
 
 iii. 4, p. 121. 
 Violence to be inflicted on ourselves if we would make progress 
 
 in things spiritual, i. 11, p. 36 ; 25, p. 74-77. See Progress. 
 Virtue not to be acquired without diligence, i. 25, p. 74. 
 
 Walking, of walking sincerely before God, iii. 4, p. 120. 
 
 Way. See Highway. Knowledge. 
 
 Will, God's will to be sought in all things, iii. 15, p. 146. See 
 Prayers. Resignation. 
 
 Wisdom, a man's liighest wisdom is the knowledge of himself, 
 i, 2, p. 22 : wherein true wisdom consists, i. 1, p. 20 : a point 
 of wisdom not to be hasty in action, nor to trust too much to 
 what we hear, i. 4, p. 27 : he is wise who estimates things as 
 they are, ii. 1, p. 82 : those who are wise in theii own con- 
 ceits are in danger, iii. 7, p. 130. See Self-estimation. 
 
 Women, familiarity with them to be avoided by those who have 
 devoted themselves to a monastic life, i. 8, p. 31. 
 
 Word, Christ's words to the faithful soul, iii. 1, p. 113 : to slip 
 in word is but too easy, iii. 45, p: 206 : superfluous words to 
 be cut away, i. 10, p. 33 : reproachful words to be borne 
 patiently, iii. 46, p. 207 : to be disregarded, id., ibid. : benefit 
 of religious conversation, i. 10, p. 34. 
 
 Works and exercises, religious, should be done as in God's 
 presence, i. 19, p. 49 : a good work sometimes may properly 
 be intermitted, i. 15, p. 42; 19, p. 50: any work done in 
 charity is fruitful, i. 15, p. 42 ; humble works to be persisted 
 in when we can not attend to higher, iii. 51, p. 224 : in some 
 works the motive is supposed to be charity when it is mere 
 sensuality, 1. 15> p. 42 : he works much, who loves much, 
 
324 
 
 id., ibid. : oui works lo bt mwardly arranged before they 
 come abroad, \. 19, p. 50 : works not done in charity are use- 
 less, i. 15, p. 42. 
 
 World, a privilege to be enabled to despise it, and to follow 
 Christ, iii. 10, p. 138. 
 
 Worldly men have their crosses, iii. 12, p. 141. 
 
 Years. See Conversion. 
 
 Zeal, passion is sometimes mistaken for it, ii. 5, p. 88 : should 
 rather be directed against ourselves than others, ii. 3, p. 85. 
 
 
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