1. He that follows me shall not walk in darkness, says the Lord. These are the words of Christ; and they teach us how far we must imitate His life and character, if we seek true illumination, and deliverance from all blindness of heart. Let it be our most earnest study, therefore, to dwell upon the life of Jesus Christ.

2. His teaching surpasses all teaching of holy men, and such as have His Spirit find therein the hidden manna. But there are many who, though they frequently hear the Gospel, yet feel but little longing after it, because they have not the mind of Christ. He, therefore, that will fully and with true wisdom understand the words of Christ, let him strive to conform his whole life to that mind of Christ.

3. What does it profit you to enter into deep discussion concerning the Holy Trinity, if you lack humility, and so be displeasing to the Trinity? For truly it is not deep words that make a man holy and upright; it is a good life which makes a man dear to God. I had rather feel contrition than be skilful in the definition thereof. If you knew the whole Bible, and the sayings of all the philosophers, what should all this profit you without the love and grace of God? Vanity of vanities, all is vanity, save to love God, and Him only to serve. That is the highest wisdom, to cast the world behind us, and to reach forward to the heavenly kingdom.

4. It is vanity then to seek after, and to trust in, the riches that shall perish. It is vanity, too, to covet honours, and to lift up ourselves on high. It is vanity to follow the desires of the flesh and be led by them, for this shall bring misery at the last. It is vanity to desire a long life, and to have little care for a good life. It is vanity to take thought only for the life which now is, and not to look forward to the things which shall be hereafter. It is vanity to love that which quickly passes away, and not to hasten where eternal joy abides.

5. Be often mindful of the saying, The eye is not satisfied with seeing, nor the ear with hearing. Strive, therefore, to turn away your heart from the love of the things that are seen, and to set it upon the things that are not seen. For they who follow after their own fleshly lusts, defile the conscience, and destroy the grace of God.

1. There is naturally in every man a desire to know, but what is the good of knowledge without the fear of God? Better surely is a lowly peasant who serves God, than a proud philosopher who watches the stars and neglects the knowledge of himself. He who knows himself well is vile in his own sight; neither regards he the praises of men. If I knew all the things that are in the world, and were not in charity, what should it help me before God, who is to judge me according to my deeds?

2. Rest from inordinate desire of knowledge, for therein is found much distraction and deceit. Those who have knowledge desire to appear learned, and to be called wise. Many things there are to know which profits little or nothing to the soul. And foolish out of measure is he who attends upon other things rather than those which serve to his soul's health. Many words satisfy not the soul, but a good life refreshes the mind, and a pure conscience gives great confidence towards God.

3. The greater and more complete your knowledge, the more severely will you be judged, unless you have lived in holiness. Therefore be not lifted up by any skill or knowledge that you have; but rather fear concerning the knowledge which is given to you. If it seems to you that you know many things, and understand them well, know also that there are many more things which you know not. Be not high-minded, but rather confess your ignorance. Why desire you to lift yourself above another, when there are found many more learned and more skilled in the Scripture than you? If you will know and learn anything with profit, love to be yourself unknown and to be counted for nothing.

4. That is the highest and most profitable lesson, when a man truly knows and judges lowly of himself. To account nothing of one's self, and to think always kindly and highly of others, this is great and perfect wisdom. Even should you see your neighbor sin openly or grievously, yet you ought not to reckon yourself better than he, for you know not how long you will keep your integrity. All of us are weak and frail; hold you no man more frail than yourself.

1. Happy is the man whom Truth by itself does teach, not by figures and transient words, but as it is in itself. Our own judgment and feelings often deceive us, and we discern but little of the truth. What does it profit to argue about hidden and dark things, concerning which we shall not be even reproved in the judgment, because we did not know them? Oh, grievous folly, to neglect the things which are profitable and necessary, and to give our minds to things which are curious and hurtful! Having eyes, we see not.

2. And what have we to do with talk about genus and species! He to whom the Eternal Word speaks is free from multiplied questionings. From this One Word are all things, and all things speak of Him; and this is the Beginning which also speaks to us. No man without Him understands or rightly judges. The man to whom all things are one, who brings all things to one, who sees all things in one, he is able to remain steadfast of spirit, and at rest in God. O God, who are the Truth, make me one with You in everlasting love. It wearies me oftentimes to read and listen to many things; in You is all that I wish for and desire. Let all the doctors hold their peace; let all creation keep silence before You: speak You alone to me.

3. The more a man has unity and simplicity in himself, the more things and the deeper things he understands; and that without labour, because he receives the light of understanding from above. The spirit which is pure, sincere, and steadfast, is not distracted though it has many works to do, because it does all things to the honour of God, and strives to be free from all thoughts of self-seeking. Who is so full of hindrance and annoyance to you as your own undisciplined heart? A man who is good and devout arranges beforehand within his own heart the works which he has to do abroad; and so is not drawn away by the desires of his evil will, but subjects everything to the judgment of right reason. Who has a harder battle to fight than he who strives for self-mastery? And this should be our endeavour, even to master self, and so daily to grow stronger than self, and go on to perfection.

4. All perfection has some imperfection joined to it in this life, and all our power of sight is not without some darkness. A lowly knowledge of yourself is a surer way to God than the deep searching of man's learning. Not that learning is to be blamed, nor the taking account of anything that is good; but a good conscience and a holy life is better than all. And because many seek knowledge rather than good living, therefore they go astray, and bear little or no fruit.

5. O if they would give that diligence to the rooting out of vice and the planting of virtue which they give to vain questionings: there had not been so many evil doings and stumbling-blocks among the laity, nor such ill living among houses of religion. Surely, at the Day of Judgment it will be demanded of us, not what we have read, but what we have done; not how well we have spoken, but in how holy a manner we have lived. Tell me, where now are all those masters and teachers, whom you knew well, whilst they were yet with you, and flourished in learning? Their stalls are now filled by others, who perhaps never have one thought concerning them. Whilst they lived they seemed to be somewhat, but now no one speaks of them.

6. Oh how quickly passes the glory of the world away! Would that their life and knowledge had agreed together! For then would they have read and inquired to good purpose. How many perish through empty learning in this world, who care little for serving God. And because they love to be great more than to be humble, therefore they "have become vain in their imaginations." He only is truly great, who has great charity. He is truly great who deems himself small, and counts all height of honour as nothing. He is the truly wise man, who counts all earthly things as dung that he may win Christ. And he is the truly learned man, who does the will of God, and forsakes his own will.

1. We must not trust every word of others or feeling within ourselves, but cautiously and patiently try the matter, whether it be of God. Unhappily we are so weak that we find it easier to believe and speak evil of others, rather than good. But they that are perfect, do not give ready heed to every news-bearer, for they know man's weakness that it is prone to evil and unstable in words.

2. This is great wisdom, not to be hasty in action, or stubborn in our own opinions. A part of this wisdom also is not to believe every word we hear, nor to tell others all that we hear, even though we believe it. Take counsel with a man who is wise and of a good conscience; and seek to be instructed by one better than yourself, rather than to follow your own inventions. A good life makes a man wise toward God, and gives him experience in many things. The more humble a man is in himself, and the more obedient towards God, the wiser will he be in all things, and the more shall his soul be at peace.

1. It is Truth which we must look for in Holy Writ, not cunning of words. All Scripture ought to be read in the spirit in which it was written. We must rather seek for what is profitable in Scripture, than for what ministers to subtlety in discourse. Therefore we ought to read books which are devotional and simple, as well as those which are deep and difficult. And let not the weight of the writer be a stumbling-block to you, whether he be of little or much learning, but let the love of the pure Truth draw you to read. Ask not, who has said this or that, but look to what he says.

2. Men pass away, but the truth of the Lord endures for ever. Without respect of persons God speaks to us in various manners. Our own curiosity often hinders us in the reading of holy writings, when we seek to understand and discuss, where we should pass simply on. If you would profit by your reading, read humbly, simply, honestly, and not desiring to win a character for learning. Ask freely, and hear in silence the words of holy men; nor be displeased at the hard sayings of older men than you, for they are not uttered without cause.

1. Whenever a man desires anything above measure, immediately he becomes restless. The proud and the avaricious man are never at rest; while the poor and lowly of heart abide in the multitude of peace. The man who is not yet wholly dead to self, is soon tempted, and is overcome in small and trifling matters. It is hard for him who is weak in spirit, and still in part carnal and inclined to the pleasures of sense, to withdraw himself altogether from earthly desires. And therefore, when he withdraws himself from these, he is often sad, and easily angered too if any oppose his will.

2. But if, on the other hand, he yield to his inclination, immediately he is weighed down by the condemnation of his conscience; for that he has followed his own desire, and yet in no way attained the peace which he hoped for. For true peace of heart is to be found in resisting passion, not in yielding to it. And therefore there is no peace in the heart of a man who is carnal, nor in him who is given up to the things that are without him, but only in him who is fervent towards God and living the life of the Spirit.

1. Vain is the life of that man who puts his trust in men or in any created Thing. Be not ashamed to be the servant of others for the love of Jesus Christ, and to be reckoned poor in this life. Rest not upon yourself, but build your hope in God. Do what lies in your power, and God will help your good intent. Trust not in your learning, nor in the cleverness of any that lives, but rather trust in the favour of God, who resists the proud and gives grace to the humble.

2. Boast not yourself in your riches if you have them, nor in your friends if they be powerful, but in God, who gives all things, and in addition to all things desires to give even Himself. Be not lifted up because of your strength or beauty of body, for with only a slight sickness it will fail and wither away. Be not vain of your skilfulness or ability, for fear you may displease God, from whom comes every good gift which we have.

3. Count not yourself better than others, in case perchance you appear worse in the sight of God, who knows what is in man. Be not proud of your good works, for God's judgments are of another sort than the judgments of man, and what pleases man is often displeasing to Him. If you have any good, believe that others have more, and so you may preserve your humility. It is no harm to you if you place yourself below all others; but it is great harm if you place yourself above even one. Peace is ever with the humble man, but in the heart of the proud there is envy and continual wrath.

1. Open not your heart to every man, but deal with one who is wise and fears God. Be seldom with the young and with strangers. Be not a flatterer of the rich; nor willingly seek the society of the great. Let your company be the humble and the simple, the devout and the gentle, and let your discourse be concerning things which edify. Be not familiar with any woman, but commend all good women alike to God. Choose for your companions God and His Angels only, and flee from the notice of men.

2. We must love all men, but not make close companions of all. It sometimes happens that one who is unknown to us is highly regarded through good report of him, whose actual person is nevertheless unpleasing to those who behold it. We sometimes think to please others by our intimacy, and forthwith displease them the more by the faultiness of character which they perceive in us.

1. It is truly a great thing to live in obedience, to be under authority, and not to be at our own disposal. Far safer is it to live in subjection than in a place of authority. Many are in obedience from necessity rather than from love; these take it amiss, and repine for small cause. Nor will they gain freedom of spirit, unless with all their heart they submit themselves for the love of God. Though you run hither and thither, you will not find peace, save in humble subjection to the authority of him who is set over you. Fancies about places and change of them have deceived many.

2. True it is that every man willingly follows his own inclination, and is the more inclined to those who agree with him. But if Christ is amongst us, then it is necessary that we sometimes yield up our own opinion for the sake of peace. Who is so wise as to have perfect knowledge of all things? Therefore trust not too much to your own opinion, but be ready also to hear the opinions of others. Though your own opinion be good, yet if for the love of God you forego it, and follow that of another, you will the more profit thereby.

3. Often I have heard that it is safer to listen and to receive counsel than to give it. It may also come to pass that each opinion may be good; but to refuse to listen to others when reason or occasion requirs it, is a mark of pride or wilfulness.

1. Avoid as far as you can the tumult of men; for talk concerning worldly things, though it be innocently undertaken, is a hindrance, so quickly are we led captive and defiled by vanity. Many a time I wish that I had held my peace, and had not gone amongst men. But why do we talk and gossip so continually, seeing that we so rarely resume our silence without some hurt done to our conscience? We like talking so much because we hope by our conversations to gain some mutual comfort, and because we seek to refresh our wearied spirits by variety of thoughts. And we very willingly talk and think of those things which we love or desire, or else of those which we most dislike.

2. But alas! it is often to no purpose and in vain. For this outward consolation is no small hindrance to the inner comfort which comes from God. Therefore must we watch and pray that time pass not idly away. If it be right and desirable for you to speak, speak things which are to edification. Evil custom and neglect of our real profit tend much to make us heedless of watching over our lips. Nevertheless, devout conversation on spiritual things helps not a little to spiritual progress, most of all where those of kindred mind and spirit find their ground of fellowship in God.

1. We may enjoy abundance of peace if we refrain from busying ourselves with the sayings and doings of others, and things which concern not ourselves. How can he abide long time in peace who occupies himself with other men's matters, and with things without himself, and meanwhile pays little or rare heed to the self within? Blessed are the single-hearted, for they shall have abundance of peace.

2. How did it happen that many of the Saints were so perfect, so contemplative of Divine things? Because they steadfastly sought to mortify themselves from all worldly desires, and so were enabled to cling with their whole heart to God, and be free and at leisure for the thought of Him. We are too much occupied with our own affections, and too anxious about transitory things. Seldom, too, do we entirely conquer even a single fault, nor are we zealous for daily growth in grace. And so we remain lukewarm and unspiritual.

3. Were we fully watchful of ourselves, and not bound in spirit to outward things, then might we be wise to salvation, and make progress in Divine contemplation. Our great and grievous stumbling-block is that, not being freed from our affections and desires, we strive not to enter into the perfect way of the Saints. And when even a little trouble befalls us, too quickly are we cast down, and fly to the world to give us comfort.

4. If we would quit ourselves like men, and strive to stand firm in the battle, then should we see the Lord helping us from Heaven. For He Himself is always ready to help those who strive and who trust in Him; yea, He provids for us occasions of striving, to the end that we may win the victory. If we look upon our progress in religion as a progress only in outward observances and forms, our devoutness will soon come to an end. But let us lay the axe to the very root of our life, that, being cleansed from affections, we may possess our souls in peace.

5. If each year should see one fault rooted out from us, we should go quickly on to perfection. But on the contrary, we often feel that we were better and holier in the beginning of our conversion than after many years of profession. Zeal and progress ought to increase day by day; yet now it seems a great thing if one is able to retain some portion of his first ardour. If we would put some slight stress on ourselves at the beginning, then afterwards we should be able to do all things with ease and joy.

6. It is a hard thing to break through a habit, and a yet harder thing to go contrary to our own will. Yet if you do not overcome slight and easy obstacles, how will you overcome greater ones? Withstand your will at the beginning, and unlearn an evil habit, in case it lead you little by little into worse difficulties. Oh, if you knew what peace to yourself your holy life should bring to yourself, and what joy to others, I think you would be more zealous for spiritual profit.

1. It is good for us that we sometimes have sorrows and adversities, for they often make a man lay to heart that he is only a stranger and sojourner, and may not put his trust in any worldly thing. It is good that we sometimes endure contradictions, and are hardly and unfairly judged, when we do and mean what is good. For these things help us to be humble, and shield us from vain-glory. For then we seek the more earnestly the witness of God, when men speak evil of us falsely, and give us no credit for good.

2. Therefore ought a man to rest wholly upon God, so that he needs not seek much comfort at the hand of men. When a man who fears God is afflicted or tried or oppressed with evil thoughts, then he ses that God is the more necessary to him, since without God he can do no good thing. Then he is heavy of heart, he groans, he cris out for the very disquietness of his heart. Then he grows weary of life, and would fain depart and be with Christ. By all this he is taught that in the world there can be no perfect security or fulness of peace.

1. So long as we live in the world, we cannot be without trouble and trial. Wherefore it is written in Job, The life of man upon the earth is a trial. And therefore ought each of us to give heed concerning trials and temptations, and watch to prayer, in case the devil find occasion to deceive; for he never sleeps, but goes about seeking whom he may devour. No man is so perfect in holiness that he has never temptations, nor can we ever be wholly free from them.

2. Yet, notwithstanding, temptations turn greatly to our profit, even though they be great and hard to bear; for through them we are humbled, purified, instructed. All Saints have passed through much tribulation and temptation, and have profited thereby. And they who endured not temptation became reprobate and fell away. There is no position so sacred, no place so secret, that it is without temptations and adversities.

3. There is no man wholly free from temptations so long as he lives, because we have the root of temptation within ourselves, in that we are born in concupiscence. One temptation or sorrow passes, and another comes; and always we shall have somewhat to suffer, for we have fallen from perfect happiness. Many who seek to fly from temptations fall yet more deeply into them. By flight alone we cannot overcome, but by endurance and true humility we are made stronger than all our enemies.

4. He who only resists outwardly and pulls not up by the root, shall profit little; nay, rather temptations will return to him the more quickly, and will be the more terrible. Little by little, through patience and longsuffering, you will conquer by the help of God, rather than by violence and your own strength of will. In the midst of temptation often seek counsel; and deal not hardly with one who is tempted, but comfort and strengthen him as you would have done to yourself.

5. The beginning of all temptations to evil is instability of temper and want of trust in God; for even as a ship without a helm is tossed about by the waves, so is a man who is careless and infirm of purpose tempted, now on this side, now on that. As fire tests iron, so does temptation the upright man. Oftentimes we know not what strength we have; but temptation reveals to us what we are. Nevertheless, we must watch, especially in the beginnings of temptation; for then is the foe the more easily mastered, when he is not suffered to enter within the mind, but is met outside the door as soon as he has knocked. Wherefore one says,
Check the beginnings; once you might have cured, But now 'tis past your skill, too long has it endured.
For first comes to the mind the simple suggestion, then the strong imagination, afterwards pleasure, evil affection, assent. And so little by little the enemy enters in altogether, because he was not resisted at the beginning. And the longer a man delays his resistance, the weaker he grows, and the stronger grows the enemy against him.

6. Some men suffer their most grievous temptations in the beginning of their conversion, some at the end. Some are sorely tried their whole life long. Some there are who are tempted but lightly, according to the wisdom and justice of the ordering of God, who knows the character and circumstances of men, and orders all things for the welfare of His elect.

7. Therefore we ought not to despair when we are tempted, but the more fervently should cry to God, that He will graciously help us in all our tribulation; and that He will, as St. Paul says, with the temptation make a way to escape that we may be able to bear it. Let us therefore humble ourselves under the mighty hand of God in all temptation and trouble, for He will save and exalt such as are of an humble spirit.

8. In temptations and troubles a man is proved, what progress he has made, and therein is his reward the greater, and his virtue does the more appear. Nor is it a great thing if a man be devout and zealous so long as he suffers no affliction; but if he behave himself patiently in the time of adversity, then is there hope of great progress. Some are kept safe from great temptations, but are overtaken in those which are little and common, that the humiliation may teach them not to trust to themselves in great things, being weak in small things.

1. Look well to yourself, and beware that you judge not the doings of others. In judging others a man labours in vain; he often errs, and easily falls into sin; but in judging and examining himself he always labours to good purpose. According as a matter touches our fancy, so oftentimes do we judge of it; for easily do we fail of true judgment because of our own personal feeling. If God were always the sole object of our desire, we should the less easily be troubled by the erring judgment of our fancy.

2. But often some secret thought lurking within us, or even some outward circumstance, turns us aside. Many are secretly seeking their own ends in what they do, yet know it not. They seem to live in good peace of mind so long as things go well with them, and according to their desires, but if their desires be frustrated and broken, immediately they are shaken and displeased. Diversity of feelings and opinions very often brings about dissensions between friends, between countrymen, between religious and godly men.

3. Established custom is not easily relinquished, and no man is very easily led to see with the eyes of another. If you rest more upon your own reason or experience than upon the power of Jesus Christ, your light shall come slowly and hardly; for God wills us to be perfectly subject to Himself, and all our reason to be exalted by abundant love towards Him.

1. For no worldly good whatsoever, and for the love of no man, must anything be done which is evil, but for the help of the suffering a good work must sometimes be postponed, or be changed for a better; for herein a good work is not destroyed, but improved. Without charity no work profits, but whatsoever is done in charity, however small and of no reputation it be, brings forth good fruit; for God truly considers what a man is able to do, more than the greatness of what he does.

2. He does much who loves much. He does much who does well. He does well who ministers to the public good rather than to his own. Oftentimes that seems to be charity which is rather carnality, because it springs from natural inclination, self-will, hope of repayment, desire of gain.

3. He who has true and perfect charity, in no wise seeks his own good, but desirs that God alone be altogether glorified. He envis none, because he longs for no selfish joy; nor does he desire to rejoice in himself, but longs to be blessed in God as the highest good. He ascribs good to none save to God only, the Fountain whence all good proceeds, and the End, the Peace, the joy of all Saints. Oh, he who has but a spark of true charity, has truly learned that all worldly things are full of vanity.

1. Those things which a man cannot amend in himself or in others, he ought patiently to bear, until God shall otherwise ordain. Consideryou that perhaps it is better for your trial and patience, without which our merits are but little worth. Nevertheless you ought, when you finds such impediments, to beseech God that He would graciously sustain you, that you be able to bear them with a good will.

2. If one who is once or twice admonished refuse to listen, strive not with him, but commit all to God, that His will may be done and His honour be shown in His servants, for He knows well how to convert the evil to good. Endeavour to be patient in bearing with other men's faults and infirmities whatsoever they be, for you yourself also have many things which have need to be borne with by others. If you can not make your own self what you desires, how will you be able to fashion another to your own liking. We are ready to see others made perfect, and yet we do not amend our own shortcomings.

3. We will that others be strictly corrected, but we will not be corrected ourselves. The freedom of others displeass us, but we are dissatisfied that our own wishes shall be denied us. We desire rules to be made restraining others, but by no means will we suffer ourselves to be restrained. Thus therefore does it plainly appear how seldom we weigh our neighbour in the same balance with ourselves. If all men were perfect, what then should we have to suffer from others for God?

4. But now has God so ordained, that we may learn to bear one another's burdens, because none is without defect, none without a burden, none sufficient of himself, none wise enough of himself; but it behoves us to bear with one another, to comfort one another, to help, instruct, admonish one another. How much strength each man has is best proved by occasions of adversity: for such occasions do not make a man frail, but show of what temper he is.

1. It behoves you to learn to mortify yourself in many things, if you want to live in amity and concord with other men. It is no small thing to dwell in a religious community or congregation, and to live there without complaint, and therein to remain faithful even to death. Blessed is he who has lived a good life in such a body, and brought it to a happy end. If you will stand fast and will profit as you ought, hold yourself as an exile and a pilgrim upon the earth. You will have to be counted as a fool for Christ, if you want to lead a religious life.

2. The clothing and outward appearance are of small account; it is change of character and entire mortification of the affections which make a truly religious man. He who seeks anything save God and the health of his soul, shall find only tribulation and sorrow. Nor can he stand long in peace, who strivs not to be least of all and servant of all.

3. You are called to endure and to labour, not to a life of ease and trifling talk. Here therefore are men tried as gold in the furnace. No man can stand, unless with all his heart he will humble himself for God's sake.

1. Consider now the lively examples of the holy fathers, in whom shone forth real perfectness and religion, and you will see how little, even as nothing, is all that we do. Ah! What is our life when compared to theirs? They, saints and friends of Christ as they were, served the Lord in hunger and thirst, in cold and nakedness, in labour and weariness, in watchings and fastings, in prayer and holy meditations, in persecutions and much rebuke.

2. O how many and grievous tribulations did the Apostles, Martyrs, Confessors, Virgins, endure; and all others who would walk in the footsteps of Christ. For they hated their souls in this world that they might keep them to life eternal. O how strict and retired a life was that of the holy fathers who dwelt in the desert! what long and grievous temptations they did suffer! how often were they assaulted by the enemy! what frequent and fervid prayers did they offer to God! what strict fasts did they endure! what fervent zeal and desire after spiritual profit did they manifest! how bravely did they fight that their vices might not gain the mastery! how entirely and steadfastly did they reach after God! By day they laboured, and at night they gave themselves often to prayer; yea, even when they were labouring they ceased not from mental prayer.

3. They spent their whole time profitably; every hour seemed short for retirement with God; and through the great sweetness of contemplation, even the need of bodily refreshment was forgotten. They renounced all riches, dignities, honours, friends, kinsmen; they desired nothing from the world; they ate the bare necessaries of life; they were unwilling to minister to the body even in necessity. Thus were they poor in earthly things, but rich above measure in grace and virtue. Though poor to the outer eye, within they were filled with grace and heavenly benedictions.

4. They were strangers to the world, but to God they were as kinsmen and friends. They seemed to themselves as of no reputation, and in the world's eyes contemptible; but in the sight of God they were precious and beloved. They stood fast in true humility, they lived in simple obedience, they walked in love and patience; and so they waxed strong in spirit, and obtained great favour before God. To all religious men they were given as an example, and they ought more to provoke us to good livings than the number of the lukewarm tempts to carelessness of life.

5. O how great was the love of all religious persons at the beginning of this sacred institution! O what devoutness of prayer! what rivalry in holiness! what strict discipline was observed! what reverence and obedience under the rule of the master showed they in all things! The traces of them that remain until now testify that they were truly holy and perfect men, who fighting so bravely trod the world underfoot. Now a man is counted great if only he be not a transgressor, and if he can only endure with patience what he has undertaken.

6. O the coldness and negligence of our times, that we so quickly decline from the former love, and it is become a weariness to live, because of sloth and lukewarmness. May progress in holiness not wholly fall asleep in you, who many times have seen so many examples of devout men!

1. The life of a Christian ought to be adorned with all virtues, that he may be inwardly what he outwardly appears to men. And truly it should be yet better within than without, for God is a discerner of our heart, Whom we must reverence with all our hearts wheresoever we are, and walk pure in His presence as do the angels. We ought daily to renew our vows, and to kindle our hearts to zeal, as if each day were the first day of our conversion, and to say, "Help me, O God, in my good resolutions, and in Your holy service, and grant that this day I may make a good beginning, for hitherto I have done nothing!"

2. According to our resolution so is the rate of our progress, and much diligence is needful for him who would make good progress. For if he who resolvs bravely oftentimes falls short, how shall it be with him who resolvs rarely or feebly? But manifold causes bring about abandonment of our resolution, yet a trivial omission of holy exercises can hardly be made without some loss to us. The resolution of the righteous depends more upon the grace of God than upon their own wisdom; for in Him they always put their trust, whatsoever they take in hand. For man proposes, but God disposes; and the way of a man is not in himself.

3. If a holy exercise be sometimes omitted for the sake of some act of piety, or of some brotherly kindness, it can easily be taken up afterwards; but if it be neglected through distaste or slothfulness, then is it sinful, and the mischief will be felt. Strive as earnestly as we may, we shall still fall short in many things. Always should some distinct resolution be made by us; and, most of all, we must strive against those sins which most easily beset us. Both our outer and inner life should be strictly examined and ruled by us, because both have to do with our progress.

4. If you can not be always examining yourself, you can at certain seasons, and at least twice in the day, at evening and at morning. In the morning make your resolves, and in the evening inquire into your life, how you have sped to-day in word, deed, and thought; for in these ways you have often perchance offended God and your neighbour. Gird up your lions like a man against the assaults of the devil; bridle your appetite, and you will soon be able to bridle every inclination of the flesh. Be you never without something to do; be reading, or writing, or praying, or meditating, or doing something that is useful to the community. Bodily exercises, however, must be undertaken with discretion, nor are they to be used by all alike.

5. The duties which are not common to all must not be done openly, but are safest carried on in secret. But take heed that you be not careless in the common duties, and more devout in the secret; but faithfully and honestly discharge the duties and commands which lie upon you, then afterwards, if you have still leisure, give yourself to yourself as your devotion leads you. All cannot have one exercise, but one suits better to this man and another to that. Even for the diversity of season different exercises are needed, some suit better for feasts, some for fasts. We need one kind in time of temptations and others in time of peace and quietness. Some are suitable to our times of sadness, and others when we are joyful in the Lord.

6. When we draw near the time of the great feasts, good exercises should be renewed, and the prayers of holy men more fervently besought. We ought to make our resolutions from one Feast to another, as if each were the period of our departure from this world, and of entering into the eternal feast. So ought we to prepare ourselves earnestly at solemn seasons, and the more solemnly to live, and to keep keenest watch upon each holy observance, as though we were soon to receive the reward of our labours at the hand of God.

7. And if this be deferred, let us believe ourselves to be as yet ill-prepared, and unworthy as yet of the glory which shall be revealed in us at the appointed season; and let us study to prepare ourselves the better for our end. Blessed is that servant, as the Evangelist Luke has it, whom, when the Lord comes He shall find watching. Verily I say to you He will make him ruler over all that He has.

1. Seek a suitable time for your meditation, and think frequently of the mercies of God to you. Leave curious questions. Study such matters as bring you sorrow for sin rather than amusement. If you withdraw yourself from trifling conversation and idle goings about, as well as from novelties and gossip, you will find your time sufficient and apt for good meditation. The greatest saints used to avoid as far as they could the company of men, and chose to live in secret with God.

2. One has said, "As oft as I have gone among men, so oft have I returned less a man." This is what we often experience when we have been long time in conversation. For it is easier to be altogether silent than it is not to exceed in word. It is easier to remain hidden at home than to keep sufficient guard upon yourself out of doors. He, therefore, that seeks to reach that which is hidden and spiritual, must go with Jesus "apart from the multitude." No man safely goes abroad who loves not to rest at home. No man safely talks but he who loves to hold his peace. No man safely ruls but he who loves to be subject. No man safely commands but he who loves to obey.

3. No man safely rejoics but he who has the testimony of a good conscience within himself. The boldness of the Saints was always full of the fear of God. Nor were they the less earnest and humble in themselves, because they shone forth with great virtues and grace. But the boldness of wicked men springs from pride and presumption, and at the last turns to their own confusion. Never promise yourself security in this life, howsoever good a monk or devout a solitary you seemest.

4. Often those who stand highest in the esteem of men, fall the more grievously because of their over great confidence. Wherefore it is very profitable to many that they should not be without inward temptation, but should be frequently assaulted, in case they be over confident, in case they be indeed lifted up into pride, or else lean too freely upon the consolations of the world. O how good a conscience should that man keep, who never sought a joy that passes away, who never became entangled with the world! O how great peace and quiet should he possess, who would cast off all vain care, and think only of healthful and divine things, and build his whole hope upon God!

5. No man is worthy of heavenly consolation but he who has diligently exercised himself in holy compunction. If you will feel compunction within your heart, enter into your chamber and shut out the tumults of the world, as it is written, Commune with your own heart in your own chamber and be still. In retirement you will find what often you will lose abroad. Retirement, if you continue therein, grows sweet, but if you keep not in it, begets weariness. If in the beginning of your conversation you dwell in it and keep it well, it shall afterwards be to you a dear friend, and a most pleasant solace.

6. In silence and quiet the devout soul goes forward and learns the hidden things of the Scriptures. Therein finds she a fountain of tears, wherein to wash and cleanse herself each night, that she may grow the more dear to her Maker as she dwells the further from all worldly distraction. To him who withdraws himself from his acquaintance and friends God with his holy angels will draw nigh. It is better to be unknown and take heed to oneself than to neglect oneself and work wonders. It is praiseworthy for a religious man to go seldom abroad, to fly from being seen, to have no desire to see men.

7. Why would you see what you may not have? The world passes away and the lust thereof. The desires of sensuality draw you abroad, but when an hour is past, what do you bring home, but a weight upon your conscience and distraction of heart? A merry going forth brings often a sorrowful return, and a merry evening maks a sad morning? So does all carnal joy begin pleasantly, but in the end it gnaws away and destroys. What can you see abroad which you see not at home? Behold the heaven and the earth and the elements, for out of these are all things made.

8. What can you see anywhere which can continue long under the sun? You believe perchance that you will be satisfied, but you will never be able to attain to this. If you should see all things before you at once, what would it be but a vain vision? Lift up your eyes to God on high, and pray that your sins and negligences may be forgiven. Leave vain things to vain men, and mind you the things which God has commanded you. Shut your door upon you, and call to yourself Jesus your beloved. Remain with Him in your chamber, for you will not elsewhere find so great peace. If you had not gone forth nor listened to vain talk, you had better kept yourself in good peace. But because it sometimes delights you to hear new things, you must therefore suffer trouble of heart.

1. If you will make any progress keep yourself in the fear of God, and long not to be too free, but restrain all your senses under discipline and give not yourself up to senseless mirth. Give yourself to compunction of heart and you will find devotion. Compunction opens the way for many good things, which dissoluteness is wont quickly to lose. It is wonderful that any man can ever rejoice heartily in this life who considers and weighs his banishment, and the manifold dangers which beset his soul.

2. Through lightness of heart and neglect of our shortcomings we feel not the sorrows of our soul, but often vainly laugh when we have good cause to weep. There is no true liberty nor real joy, save in the fear of God with a good conscience. Happy is he who can cast away every cause of distraction and bring himself to the one purpose of holy compunction. Happy is he who puts away from him whatsoever may stain or burden his conscience. Strive manfully; custom is overcome by custom. If you know how to let men alone, they will gladly let you alone to do your own works.

3. Busy not yourself with the affairs of others, nor entangle yourself with the business of great men. Keep always your eye upon yourself first of all, and give advice to yourself specially before all your dearest friends. If you have not the favour of men, be not thereby cast down, but let your concern be that you hold not yourself so well and circumspectly, as becomes a servant of God and a devout monk. It is often better and safer for a man not to have many comforts in this life, especially those which concern the flesh. But that we lack divine comforts or feel them rarely is to our own blame, because we seek not compunction of heart, nor utterly cast away those comforts which are vain and worldly.

4. Know yourself to be unworthy of divine consolation, and worthy rather of much tribulation. When a man has perfect compunction, then all the world is burdensome and bitter to him. A good man will find sufficient cause for mourning and weeping; for whether he considers himself, or ponders concerning his neighbour, he knows that no man livs here without tribulation, and the more thoroughly he considers himself, the more thoroughly he grieves. Grounds for just grief and inward compunction there are in our sins and vices, wherein we lie so entangled that we are but seldom able to contemplate heavenly things.

5. If you thought upon your death more often than how long your life should be, you would doubtless strive more earnestly to improve. And if you did seriously consider the future pains of hell, I believe you would willingly endure toil or pain and fear not discipline. But because these things reach not the heart, and we still love pleasant things, therefore we remain cold and miserably indifferent.

6. Oftentimes it is from poverty of spirit that the wretched body is so easily led to complain. Pray therefore humbly to the Lord that He will give you the spirit of compunction and say in the language of the prophet, Feed me, O Lord, with bread of tears, and give me plenteousness of tears to drink.

1. You are miserable wheresoever you are, and whithersoever you turnest, unless you turn you to God. Why are you disquieted because it happens not to you according to your wishes and desires? Who is he that has everything according to his will? Neither I, nor you, nor any man upon the earth. There is no man in the world free from trouble or anguish, though he were King or Pope. Who is he who has the happiest lot? Even he who is strong to suffer somewhat for God.

2. There are many foolish and unstable men who say, "See what a prosperous life that man has, how rich and how great he is, how powerful, how exalted." But lift up your eyes to the good things of heaven, and you will see that all these worldly things are nothing, they are utterly uncertain, yea, they are wearisome, because they are never possessed without care and fear. The happiness of man lies not in the abundance of temporal things but a moderate portion suffics him. Our life upon the earth is truly wretchedness. The more a man desirs to be spiritual, the more bitter does the present life become to him; because he the better understands and ses the defects of human corruption. For to eat, to drink, to watch, to sleep, to rest, to labour, and to be subject to the other necessities of nature, is truly a great wretchedness and affliction to a devout man, who would fain be released and free from all sin.

3. For the inner man is heavily burdened with the necessities of the body in this world. Wherefore the prophet devoutly prays to be freed from them, saying, Deliver me from my necessities, O Lord. But woe to those who know not their own misery, and yet greater woe to those who love this miserable and corruptible life. For to such a degree do some cling to it (even though by labouring or begging they scarce procure what is necessary for subsistence) that if they might live here always, they would care nothing for the Kingdom of God.

4. Oh foolish and faithless of heart, who lie buried so deep in worldly things, that they relish nothing save the things of the flesh! Miserable ones! they will too sadly find out at the last, how vile and worthless was that which they loved. The saints of God and all loyal friends of Christ held as nothing the things which pleased the flesh, or those which flourished in this life, but their whole hope and affection aspired to the things which are above. Their whole desire was borne upwards to everlasting and invisible things, in case they should be drawn downwards by the love of things visible.

5. Lose not, brother, your loyal desire of progress to things spiritual. There is yet time, the hour is not past. Why will you put off your resolution? Arise, begin this very moment, and say, "Now is the time to do: now is the time to fight, now is the proper time for amendment." When you are ill at ease and troubled, then is the time when you are nearest to blessing. You must go through fire and water that God may bring you into a wealyour place. Unless you put force upon yourself, you will not conquer your faults. So long as we carry about with us this frail body, we cannot be without sin, we cannot live without weariness and trouble. Gladly would we have rest from all misery; but because through sin we have lost innocence, we have lost also the true happiness. Therefore must we be patient, and wait for the mercy of God, until this tyranny be overpast, and this mortality be swallowed up of life.

6. O how great is the frailty of man, which is ever prone to evil! To-day you confess your sins, and to-morrow you commit again the sins you did confess. Now do you resolve to avoid a fault, and within an hour you behave yourself as if you had never resolved at all. Good cause have we therefore to humble ourselves, and never to think highly of ourselves, seeing that we are so frail and unstable. And quickly may that be lost by our negligence, which by much labour was hardly attained through grace.

7. What shall become of us at the end, if at the beginning we are lukewarm and idle? Woe to us, if we choose to rest, as though it were a time of peace and security, while as yet no sign appears in our life of true holiness. Rather had we need that we might begin yet afresh, like good novices, to be instructed to good living, if by chance there might be hope of some future amendment and greater spiritual increase.

1. Very quickly will there be an end of you here; take heed therefore how it will be with you in another world. To-day man is, and to-morrow he will be seen no more. And being removed out of sight, quickly also he is out of mind. O the dulness and hardness of man's heart, which thinks only of the present, and looks not forward to the future. You ought in every deed and thought so to order yourself, as if you were to die this day. If you had a good conscience you would not greatly fear death. It were better for you to watch against sin, than to fly from death. If to-day you are not ready, how will you be ready to-morrow? To-morrow is an uncertain day; and how know you that you will have a to-morrow?

2. What does it profit to live long, when we amend so little? Ah! long life does not always amend, but often the more increass guilt. Oh that we might spend a single day in this world as it ought to be spent! Many there are who reckon the years since they were converted, and yet oftentimes how little is the fruit thereof. If it is a fearful thing to die, it may be perchance a yet more fearful thing to live long. Happy is the man who has the hour of his death always before his eyes, and daily prepars himself to die. If you have ever seen one die, consider that you also will pass away by the same road.

3. When it is morning reflect that it may be you will not see the evening, and at eventide dare not to boast yourself of the morrow. Always be you prepared, and so live that death may never find you unprepared. Many die suddenly and unexpectedly. For at such an hour as ye think not, the Son of Man comes. When that last hour shall come, you will begin to think very differently of your whole life past, and will mourn bitterly that you have been so negligent and slothful.

4. Happy and wise is he who now strivs to be such in life as he would fain be found in death! For a perfect contempt of the world, a fervent desire to excel in virtue, the love of discipline, the painfulness of repentance, readiness to obey, denial of self, submission to any adversity for love of Christ; these are the things which shall give great confidence of a happy death. Whilst you are in health you have many opportunities of good works; but when you are in sickness I know not how much you will be able to do. Few are made better by infirmity: even as they who wander much abroad seldom become holy.

5. Trust not your friends and kinsfolk, nor put off the work of your salvation to the future, for men will forget you sooner than you think. It is better for you now to provide in time, and to send some good before you, than to trust to the help of others. If you are not anxious for yourself now, who, think you, will be anxious for you afterwards? Now the time is most precious. Now is the accepted time, now is the day of salvation. But alas! that you spend not well this time, wherein you might lay up treasure which should profit you everlastingly. The hour will come when you will desire one day, yea, one hour, for amendment of life, and I know not whether you will obtain.

6. Oh, dearly beloved, from what danger you might free yourself, from what great fear, if only you would always live in fear, and in expectation of death! Strive now to live in such wise that in the hour of death you may rather rejoice than fear. Learn now to die to the world, so will you begin to live with Christ. Learn now to contemn all earthly things, and then may you freely go to Christ. Keep under your body by penitence, and then will you be able to have a sure confidence.

7. Ah, foolish one! why think you that you will live long, when you are not sure of a single day? How many have been deceived, and suddenly have been snatched away from the body! How many times have you heard how one was slain by the sword, another was drowned, another falling from on high broke his neck, another died at the table, another whilst at play! One died by fire, another by the sword, another by the pestilence, another by the robber. Thus comes death to all, and the life of men swiftly passes away like a shadow.

8. Who will remember you after your death? And who will entreat for you? Work, work now, oh dearly beloved, work all that you can. For you know not when you will die, nor what shall happen to you after death. While you have time, lay up for yourself undying riches. Think of nought but of your salvation; care only for the things of God. Make to yourself friends, by venerating the saints of God and walking in their steps, that when you failest, you may be received into everlasting habitations.

9. Keep yourself as a stranger and a pilgrim upon the earth, to whom the things of the world appertain not. Keep your heart free, and lifted up towards God, for here have we no continuing city. To Him direct your daily prayers with crying and tears, that your spirit may be found worthy to pass happily after death to its Lord. Amen.

1. In all that you do, remember the end, and how you will stand before a strict judge, from whom nothing is hid, who is not bribed with gifts, nor accepts excuses, but will judge righteous judgment. O most miserable and foolish sinner, who are sometimes in fear of the countenance of an angry man, what will you answer to God, who knows all your misdeeds? Why do you not provide for yourself against the day of judgment, when no man shall be able to be excused or defended by means of another, but each one shall bear his burden himself alone? Now does your labour bring forth fruit, now is your weeping acceptable, your groaning heard, your sorrow well pleasing to God, and cleansing to your soul.

2. Even here on earth the patient man finds great occasion of purifying his soul. When suffering injuries he grievs more for the other's malice than for his own wrong; when he prays heartily for those that despitefully use him, and forgivs them from his heart; when he is not slow to ask pardon from others; when he is swifter to pity than to anger; when he frequently denis himself and strivs altogether to subdue the flesh to the spirit. Better is it now to purify the soul from sin, than to cling to sins from which we must be purged hereafter. Truly we deceive ourselves by the inordinate love which we bear towards the flesh.

3. What is it which that fire shall devour, save your sins? The more you sparest yourself and follow the flesh, the more heavy shall your punishment be, and the more fuel are you heaping up for the burning. For wherein a man has sinned, therein shall he be the more heavily punished. There shall the slothful be pricked forward with burning goads, and the gluttons be tormented with intolerable hunger and thirst. There shall the luxurious and the lovers of pleasure be plunged into burning pitch and stinking brimstone, and the envious shall howl like mad dogs for very grief.

4. No sin will there be which shall not be visited with its own proper punishment. The proud shall be filled with utter confusion, and the covetous shall be pinched with miserable poverty. An hour's pain there shall be more grievous than a hundred years here of the bitterest penitence. No quiet shall be there, no comfort for the lost, though here sometimes there is respite from pain, and enjoyment of the solace of friends. Be you anxious now and sorrowful for your sins, that in the day of judgment you may have boldness with the blessed. For then shall the righteous man stand in great boldness before the face of such as have afflicted him and made no account of his labours. Then shall he stand up to judge, he who now submits himself in humility to the judgments of men. Then shall the poor and humble man have great confidence, while the proud is taken with fear on every side.

5. Then shall it be seen that he was the wise man in this world who learned to be a fool and despised for Christ. Then shall all tribulation patiently borne delight us, while the mouth of the ungodly shall be stopped. Then shall every godly man rejoice, and every profane man shall mourn. Then the afflicted flesh shall more rejoice than if it had been always nourished in delights. Then the humble garment shall put on beauty, and the precious robe shall hide itself as vile. Then the little poor cottage shall be more commended than the gilded palace. Then enduring patience shall have more might than all the power of the world. Then simple obedience shall be more highly exalted than all worldly wisdom.

6. Then a pure and good conscience shall more rejoice than learned philosophy. Then contempt of riches shall have more weight than all the treasure of the children of this world. Then will you find more comfort in having prayed devoutly than in having fared sumptuously. Then you will rather rejoice in having kept silence than in having made long speech. Then holy deeds shall be far stronger than many fine words. Then a strict life and sincere penitence shall bring deeper pleasure than all earthly delight. Learn now to suffer a little, that then you may be enabled to escape heavier sufferings. Prove first here, what you are able to endure hereafter. If now you are able to bear so little, how will you be able to endure eternal torments? If now a little suffering maks you so impatient, what shall hell-fire do then? Behold surely you are not able to have two Paradises, to take your fill or delight here in this world, and to reign with Christ hereafter.

7. If even to this day you had ever lived in honours and pleasures, what would the whole profit you if now death came to you in an instant? All therefore is vanity, save to love God and to serve Him only. For he who loves God with all his heart fears not death, nor punishment, nor judgment, nor hell, because perfect love givs sure access to God. But he who still delights in sin, no marvel if he is afraid of death and judgment. Nevertheless it is a good thing, if love as yet cannot restrain you from evil, that at least the fear of hell should hold you back. But he who puts aside the fear of God cannot long continue in good, but shall quickly fall into the snares of the devil.

1. Be you watchful and diligent in God's service, and consider often why you have renounced the world. Was it not that you might live to God and become a spiritual man? Be zealous, therefore, for your spiritual profit, for you will receive shortly the reward of your labours, and neither fear nor sorrow shall come any more into your borders. Now will you labour a little, and you will find great rest, yea everlasting joy. If you will remain faithful and zealous in labour, doubt not that God shall be faithful and bountiful in rewarding you. It is your duty to have a good hope that you will attain the victory, but you must not fall into security for fear you may become slothful or lifted up.

2. A certain man being in anxiety of mind, continually tossed about between hope and fear, and being on a certain day overwhelmed with grief, cast himself down in prayer before the altar in a church, and meditated within himself, saying, "Oh! if I but knew that I should still persevere," and presently heard within him a voice from God, "And if you did know it, what would you do? Do now what you would do then, and you will be very secure." And immediately being comforted and strengthened, he committed himself to the will of God and the perturbation of spirit ceased, neither had he a mind any more to search curiously to know what should befall him hereafter, but studied rather to inquire what was the good and acceptable will of God, for the beginning and perfecting of every good work.

3. Hope in the Lord and be doing good, says the Prophet; dwell in the land and you will be fed with its riches. One thing there is which holds back many from progress and fervent amendment, even the dread of difficulty, or the labour of the conflict. Nevertheless they advance above all others in virtue who strive manfully to conquer those things which are most grievous and contrary to them, for there a man profits most and merits greater grace where he most overcomes himself and mortifieshimself in spirit.

4. But all men have not the same passions to conquer and to mortify, yet he who is diligent shall attain more profit, although he have stronger passions, than another who is more temperate of disposition, but is withal less fervent in the pursuit of virtue. Two things specially avail to improvement in holiness, namely firmness to withdraw ourselves from the sin to which by nature we are most inclined, and earnest zeal for that good in which we are most lacking. And strive also very earnestly to guard against and subdue those faults which displease you most frequently in others.

5. Gather some profit to your soul wherever you are, and wherever you see or hear good examples, stir yourself to follow them, but where you see anything which is blameworthy, take heed that you do not the same; or if at any time you have done it, strive quickly to amend yourself. As your eye observs others, so again are the eyes of others upon you. How sweet and pleasant is it to see zealous and godly brethren temperate and of good discipline; and how sad is it and grievous to see them walking disorderly, not practising the duties to which they are called. How hurtful a thing it is to neglect the purpose of their calling, and turn their inclinations to things which are none of their business.

6. Be mindful of the duties which you have undertaken, and set always before you the remembrance of the Crucified. Truly ought you to be ashamed as you look upon the life of Jesus Christ, because you have not yet endeavoured to conform yourself more to Him, though you have been a long time in the way of God. A religious man who exercises himself seriously and devoutly in the most holy life and passion of our Lord shall find there abundantly all things that are profitable and necessary for him, neither is there need that he shall seek anything better beyond Jesus. Oh! if Jesus crucified would come into our hearts, how quickly, and completely should we have learned all that we need to know!

7. He who is earnest receivs and bears well all things that are laid upon him. He who is careless and lukewarm has trouble upon trouble, and suffers anguish upon every side, because he is without inward consolation, and is forbidden to seek that which is outward. He who is living without discipline is exposed to grievous ruin. He who seeks easier and lighter discipline shall always be in distress, because one thing or another will give him displeasure.

8. O! if no other duty lay upon us but to praise the Lord our God with our whole heart and voice! Oh! if you never had need to eat or drink, or sleep, but were always able to praise God, and to give yourself to spiritual exercises alone; then should you be far happier than now, when for so many necessities you must serve the flesh. O! that these necessities were not, but only the spiritual refreshments of the soul, which alas we taste too seldom.

9. When a man has come to this, that he seeks comfort from no created thing, then does he perfectly begin to enjoy God, then also will he be well contented with whatsoever shall happen to him. Then will he neither rejoice for much nor be sorrowful for little, but he commits himself altogether and with full trust to God, who is all in all to him, to whom nothing perishs nor dieth, but all things live to Him and obey His every word without delay.

10. Remember always your end, and how the time which is lost returns not. Without care and diligence you will never get virtue. If you begin to grow cold, it shall begin to go ill with you, but if you give yourself to zeal you will find much peace, and will find your labour the lighter because of the grace of God and the love of virtue. A zealous and diligent man is ready for all things. It is greater labour to resist sins and passions than to toil in bodily labours. He who shunns not small faults falls little by little into greater. At eventide you will always be glad if you spend the day profitably. Watch over yourself, stir yourself up, admonish yourself, and howsoever it be with others, neglect not yourself. The more violence you do to yourself, the more you shall profit. Amen.

1. The kingdom of God is within you, says the Lord. Turn you with all your heart to the Lord and forsake this miserable world, and you will find rest to your soul. Learn to despise outward things and to give yourself to things inward, and you will see the kingdom of God come within you. For the kingdom of God is peace and joy in the Holy Ghost, and it is not given to the wicked. Christ will come to you, and show you His consolation, if you prepare a worthy mansion for Him within you. All His glory and beauty is from within, and there it pleass Him to dwell. He often visits the inward man and holds with him sweet discourse, giving him soothing consolation, much peace, friendship exceeding wonderful.

2. Go to, faithful soul, prepare your heart for this bridegroom that he may graciously come to you and dwell within you, for so He says, if any man loves me he will keep my words: and my Father will love him, and we will come to him and make our abode with him. Give, therefore, place to Christ and refuse entrance to all others. When you have Christ, you are rich, and have sufficient. He shall be your provider and faithful watchman in all things, so that you have no need to trust in men, for men soon change and swiftly pass away, but Christ remains for ever and stands by us firmly even to the end.

3. There is no great trust to be placed in a frail and mortal man, even though he be useful and dear to us, neither should much sorrow arise within us if sometimes he oppose and contradict us. They who are on your side to-day, may to-morrow be against you, and often are they turned round like the wind. Put your whole trust in God and let Him be your fear and your love, He will answer for you Himself, and will do for you what is best. Here have you no continuing city, and wheresoever you are, you are a stranger and a pilgrim, and you will never have rest unless you are closely united to Christ within you.

4. Why do you cast your eyes hither and thither, since this is not the place of your rest? In heaven ought your habitation to be, and all earthly things should be looked upon as it were in the passing by. All things pass away and you equally with them. Look that you cleave not to them for fear you may be taken with them and perish. Let your contemplation be on the Most High, and let your supplication be directed to Christ without ceasing. If you can not behold high and heavenly things, rest you in the passion of Christ and dwell willingly in His sacred wounds. For if you devoutly fly to the wounds of Jesus, and the precious marks of the nails and the spear, you will find great comfort in tribulation, nor will the slights of men trouble you much, and you will easily bear their unkind words.

5. Christ also, when He was in the world, was despised and rejected of men, and in His greatest necessity was left by His acquaintance and friends to bear these reproaches. Christ was willing to suffer and be despised, and darest you complain of any? Christ had adversaries and gainsayers, and do you wish to have all men your friends and benefactors? Whence shall your patience attain her crown if no adversity befall you? If you are unwilling to suffer any adversity, how will you be the friend of Christ? Sustain yourself with Christ and for Christ if you want to reign with Christ.

6. If you had once entered into the mind of Jesus, and had tasted yea even a little of his tender love, then would you care nought for your own convenience or inconvenience, but would rather rejoice at trouble brought upon you, because the love of Jesus maks a man to despise himself. He who loves Jesus, and is inwardly true and free from inordinate affections, is able to turn himself readily to God, and to rise above himself in spirit, and to enjoy fruitful peace.

7. He who knows things as they are and not as they are said or seem to be, he truly is wise, and is taught of God more than of men. He who knows how to walk from within, and to set little value upon outward things, requirs not places nor waits for seasons, for holding his intercourse with God. The inward man quickly recollects himself, because he is never entirely given up to outward things. No outward labour and no necessary occupations stand in his way, but as events fall out, so does he fit himself to them. He who is rightly disposed and ordered within cars not for the strange and perverse conduct of men. A man is hindered and distracted in so far as he is moved by outward things.

8. If it were well with you, and you were purified from evil, all things would work together for your good and profiting. For this cause do many things displease you and often trouble you, that you are not yet perfectly dead to yourself nor separated from all earthly things. Nothing so defils and entangls the heart of man as impure love towards created things. If you rejectest outward comfort you will be able to contemplate heavenly things and frequently to be joyful inwardly.

1. Make no great account who is for you or against you, but mind only the present duty and take care that God be with you in whatsoever you do. Have a good conscience and God will defend you, for he whom God will help no man's perverseness shall be able to hurt. If you know how to hold your peace and to suffer, without doubt you will see the help of the Lord. He knows the time and the way to deliver you, therefore must you resign yourself to Him. To God it belongs to help and to deliver from all confusion. Oftentimes it is very profitable for keeping us in greater humility, that others know and rebuke our faults.

2. When a man humbls himself for his defects, he then easily pacifiesothers and quickly satisfiesthose that are angered against him. God protects and delivers the humble man, He loves and comforts the humble man, to the humble man He inclins Himself, on the humble He bestows great grace, and when he is cast down He raises him to glory: to the humble He reveals His secrets, and sweetly draws and invits him to Himself. The humble man having received reproach, is yet in sufficient peace, because he rests on God and not on the world. Reckon not yourself to have profited in anywise unless you feel yourself to be inferior to all.

1. First keep yourself in peace, and then will you be able to be a peacemaker towards others. A peaceable man does more good than a well- learned. A passionate man turns even good into evil and easily believes evil; a good, peaceable man converts all things into good. He who dwells in peace is suspicious of none, but he who is discontented and restless is tossed with many suspicions, and is neither quiet himself nor suffers others to be quiet. He often says what he ought not to say, and omits what it were more expedient for him to do. He considers to what duties others are bound, and neglects those to which he is bound himself. Therefore be zealous first over yourself, and then may you righteously be zealous concerning your neighbour.

2. You know well how to excuse and to colour your own deeds, but you will not accept the excuses of others. It would be more just to accuse yourself and excuse your brother. If you will that others bear with you, bear you with others. Behold how far you are as yet from the true charity and humility which knows not how to be angry or indignant against any save self alone. It is no great thing to mingle with the good and the meek, for this is naturally pleasing to all, and every one of us willingly enjoys peace and liks best those who think with us: but to be able to live peaceably with the hard and perverse, or with the disorderly, or those who oppose us, this is a great grace and a thing much to be commended and most worthy of a man.

3. There are who keep themselves in peace and keep peace also with others, and there are who neither have peace nor suffer others to have peace; they are troublesome to others, but always more troublesome to themselves. And there are who hold themselves in peace, and study to bring others to peace; nevertheless, all our peace in this sad life lies in humble suffering rather than in not feeling adversities. He who best knows how to suffer shall possess the most peace; that man is conqueror of himself and lord of the world, the friend of Christ, and the inheritor of heaven.

1. By two wings is man lifted above earthly things, even by simplicity and purity. Simplicity ought to be in the intention, purity in the affection. Simplicity reaches towards God, purity apprehends Him and tastes Him. No good action will be distasteful to you if you be free within from inordinate affection. If you reach after and seek, nothing but the will of God and the benefit of your neighbour, you will entirely enjoy inward liberty. If your heart were right, then should every creature be a mirror of life and a book of holy doctrine. There is no creature so small and vile but that it shows us the goodness of God.

2. If you were good and pure within, then would you look upon all things without hurt and understand them aright. A pure heart ses the very depths of heaven and hell. Such as each one is inwardly, so judgs he outwardly. If there is any joy in the world surely the man of pure heart possesses it, and if there is anywhere tribulation and anguish, the evil conscience knows it best. As iron cast into the fire loss rust and is made altogether glowing, so the man who turns himself altogether to God is freed from slothfulness and changed into a new man.

3. When a man beginns to grow lukewarm, then he fears a little labour, and willingly accepts outward consolation; but when he beginns perfectly to conquer himself and to walk manfully in the way of God, then he counts as nothing those things which aforetime seemed to be so grievous to him.

1. We cannot place too little confidence in ourselves, because grace and understanding are often lacking to us. Little light is there within us, and what we have we quickly lose by negligence. Oftentimes we perceive not how great is our inward blindness. We often do ill and excuse it worse. Sometimes we are moved by passion and count it zeal; we blame little faults in others and pass over great faults in ourselves. Quickly enough we feel and reckon up what we bear at the hands of others, but we reflect not how much others are bearing from us. He who would weigh well and rightly his own doings would not be the man to judge severely of another.

2. The spiritually- minded man puts care of himself before all cares; and he who diligently attends to himself easily keeps silence concerning others. You will never be spiritually minded and godly unless you are silent concerning other men's matters and take full heed to yourself. If you think wholly upon yourself and upon God, what you see out of doors shall move you little. Where are you when you are not present to yourself? and when you have overrun all things, what has it profited you, yourself being neglected? If you would have peace and true unity, you must put aside all other things, and gaze only upon yourself.

3. Then you will make great progress if you keep yourself free from all temporal care. You will lamentably fall away if you set a value upon any worldly thing. Let nothing be great, nothing high, nothing pleasing, nothing acceptable to you, save God Himself or the things of God. Reckon as altogether vain whatsoever consolation comes to you from a creature. The soul that loves God looks not to anything that is beneath God. God alone is eternal and incomprehensible, filling all things, the solace of the soul, and the true joy of the heart.

1. The testimony of a good conscience is the glory of a good man. Have a good conscience and you will ever have joy. A good conscience is able to bear exceeding much, and is exceeding joyful in the midst of adversities; an evil conscience is ever fearful and unquiet. You will rest sweetly if your heart condemn you not. Never rejoice unless when you have done well. The wicked have never true joy, nor feel internal peace, for there is no peace, says my God, to the wicked. And if they say "we are in peace, there shall no harm happen to us, and who shall dare to do us hurt?" believe them not, for suddenly shall the wrath of God rise up against them, and their deeds shall be brought to nought, and their thoughts shall perish.

2. To glory in tribulation is not grievous to him who loves; for such glorying is glorying in the Cross of Christ. Brief is the glory which is given and received of men. Sadness always goes hand in hand with the glory of the world. The glory of the good is in their conscience, and not in the report of men. The joy of the upright is from God and in God, and their joy is in the truth. He who desirs true and eternal glory cars not for that which is temporal; and he who seeks temporal glory, or who despiss it from his heart, is proved to bear little love for that which is heavenly. He who cars for neither praises nor reproaches has great tranquillity of heart.

3. He will easily be contented and filled with peace, whose conscience is pure. You are none the holier if you are praised, nor the viler if you are reproached. You are what you are; and you can not be better than God pronouncs you to be. If you considerest well what you are inwardly, you will not care what men will say to you. Man looks on the outward appearance, but the Lord looks on the heart: man looks on the deed, but God considers the intent. It is the token of a humble spirit always to do well, and to set little by oneself. Not to look for consolation from any created thing is a sign of great purity and inward faithfulness.

4. He that seeks no outward witness on his own behalf, shows plainly that he has committed himself wholly to God. For not he that commends himself is approved, as St. Paul says, but whom the Lord commends. To walk inwardly with God, and not to be held by any outer affections, is the state of a spiritual man.

Isaiah lvii. 21. 1 Samuel xvi. 7. 2 Corinthians x. 18.

1. Blessed is he who understands what it is to love Jesus, and to despise himself for Jesus' sake. He must give up all that he loves for his Beloved, for Jesus will be loved alone above all things. The love of created things is deceiving and unstable, but the love of Jesus is faithful and lasting. He who cleavs to created things will fall with their slipperiness; but he who embracs Jesus will stand upright for ever. Love Him and hold Him for your friend, for He will not forsake you when all depart from you, nor will he suffer you to perish at the last. You must one day be separated from all, whether you will or will not.

2. Cleave you to Jesus in life and death, and commit yourself to His faithfulness, who, when all men fail you, is alone able to help you. Your Beloved is such, by nature, that He will suffer no rival, but alone will possess your heart, and as a king will sit upon His own throne. If you would learn to put away from you every created thing, Jesus would freely take up His abode with you. You will find all trust little better than lost which you have placed in men, and not in Jesus. Trust not nor lean upon a reed shaken with the wind, because all flesh is grass, and the goodliness thereof falls as the flower of the field.

3. You will be quickly deceived if you look only upon the outward appearance of men, for if you seek your comfort and profit in others, you will too often experience loss. If you seek Jesus in all things you will truly find Jesus, but if you seek yourself you will also find yourself, but to your own hurt. For if a man seeks not Jesus he is more hurtful to himself than all the world and all his adversaries.

Isaiah xl. 6.

1. When Jesus is present all is well and nothing seems hard, but when Jesus is not present everything is hard. When Jesus speaks not within, our comfort is nothing worth, but if Jesus speaks but a single word great is the comfort we experience. Did not Mary Magdalene rise up quickly from the place where she wept when Martha said to her, The Master is come and calls for you? Happy hour when Jesus calls you from tears to the joy of the spirit! How dry and hard are you without Jesus! How senseless and vain if you desire anything beyond Jesus! Is not this greater loss than if you should lose the whole world?

2. What can the world profit you without Jesus? To be without Jesus is the nethermost hell, and to be with Jesus is sweet paradise. If Jesus were with you no enemy could hurt you. He who finds Jesus finds a good treasure, yea, good above all good; and he who loss Jesus loss exceeding much, yea, more than the whole world. Most poor is he who livs without Jesus, and most rich is he who is much with Jesus.

3. It is great skill to know how to live with Jesus, and to know how to hold Jesus is great wisdom. Be you humble and peaceable and Jesus shall be with you. Be godly and quiet, and Jesus will remain with you. You can quickly drive away Jesus and lose His favour if you will turn away to the outer things. And if you have put Him to flight and lost Him, to whom will you flee, and whom then will you seek for a friend? Without a friend you can not live long, and if Jesus be not your friend above all you will be very sad and desolate. Madly therefore do you if you trusts or find joy in any other. It is preferable to have the whole world against you, than Jesus offended with you. Therefore of all that are dear to you, let Jesus be specially loved.

4. Let all be loved for Jesus' sake, but Jesus for His own. Jesus Christ alone is to be specially loved, for He alone is found good and faithful above all friends. For His sake and in Him let both enemies and friends be dear to you, and pray for them all that they may all know and love Him. Never desire to be specially praised or loved, because this belongs to God alone, who has none like to Himself. Nor wish you that any one set his heart on you, nor do you give yourself up to the love of any, but let Jesus be in you and in every good man.

5. Be pure and free within yourself, and be not entangled by any created thing. You ought to bring a bare and clean heart to God, if you desire to be ready to see how gracious the Lord is. And in truth, unless you be prevented and drawn on by His grace, you will not attain to this, that having cast out and dismissed all else, you alone are united to God. For when the grace of God comes to a man, then he becomes able to do all things, and when it departs then he will be poor and weak and given up to troubles. In these you are not to be cast down nor to despair, but to rest with calm mind on the will of God, and to bear all things which come upon you to the praise of Jesus Christ; for after winter comes summer, after night returns day, after the tempest a great calm.

John xi. 28.

1. It is no hard thing to despise human comfort when divine is present. It is a great thing, yea very great, to be able to bear the loss both of human and divine comfort; and for the love of God willingly to bear exile of heart, and in nought to seek oneself, nor to look to one's own merit. What great matter is it, if you be cheerful of heart and devout when favour comes to you? That is an hour wherein all rejoice. Pleasantly enough does he ride whom the grace of God carries. And what marvel, if he feels no burden who is carried by the Almighty, and is led onwards by the Guide from on high?

2. We are willing to accept anything for comfort, and it is difficult for a man to be freed from himself. The holy martyr Laurence overcame the love of the world and even of his priestly master, because he despised everything in the world which seemed to be pleasant; and for the love of Christ he calmly suffered even God's chief priest, Sixtus, whom he dearly loved, to be taken from him. Thus by the love of the Creator he overcame the love of man, and instead of human comfort he chose rather God's good pleasure. So also learn you to resign any near and beloved friend for the love of God. Nor take it amiss when you have been deserted by a friend, knowing that we must all be parted from one another at last.

3. Mightily and long must a man strive within himself before he learn altogether to overcome himself, and to draw his whole affection towards God. When a man rests upon himself, he easily slips away to human comforts. But a true lover of Christ, and a diligent seeker after virtue, falls not back upon those comforts, nor seeks such sweetness as may be tasted and handled, but desirs rather hard exercises, and to undertake severe labours for Christ.

4. When, therefore, spiritual comfort is given by God, receive it with giving of thanks, and know that it is the gift of God, not your desert. Be not lifted up, rejoice not overmuch nor foolishly presume, but rather be more humble for the gift, more wary and more careful in all your doings; for that hour will pass away, and temptation will follow. When comfort is taken from you, do not immediately despair, but wait for the heavenly visitation with humility and patience, for God is able to give you back greater favour and consolation. This is not new nor strange to those who have made trial of the way of God, for with the great saints and the ancient prophets there was often this manner of change.

5. Wherefore one said when the favour of God was present with him, I said in my prosperity I shall never be moved, but he goes on to say what he felt within himself when the favour departed: You did turn Your face from me, and I was troubled. In spite whereof he in no wise despairs, but the more instantly entreats God, and says, To You, O Lord, will I cry, and will pray to my God; and then he receivs the fruit of his prayer, and testifieshow he has been heard, saying, The Lord heard me and had mercy upon me, the Lord was my helper. But wherein? You have turned my heaviness into joy, You have put off my sackcloth and girded me with gladness. If it was so with the great saints, we who are poor and needy ought not to despair if we are sometimes in the warmth and sometimes in the cold, for the Spirit comes and goes according to the good pleasure of His will. Wherefore holy Job says, You do visit him in the morning, and suddenly You do prove him.

6. Whereupon then can I hope, or wherein may I trust, save only in the great mercy of God, and the hope of heavenly grace? For whether good men are with me, godly brethren or faithful friends, whether holy books or beautiful discourses, whether sweet hymns and songs, all these help but little, and have but little savour when I am deserted by God's favour and left to mine own poverty. There is no better remedy, then, than patience and denial of self, and an abiding in the will of God.

7. I have never found any man so religious and godly, but that he felt sometimes a withdrawal of the divine favour, and lack of fervour. No saint was ever so filled with rapture, so enlightened, but that sooner or later he was tempted. For he is not worthy of the great vision of God, who, for God's sake, has not been exercised by some temptation. For temptation is wont to go before as a sign of the comfort which shall follow, and heavenly comfort is promised to those who are proved by temptation. As it is written, To him that overcomes I will give to eat of the tree of life.

8. Divine comfort is given that a man may be stronger to bear adversities. And temptation follows, in case he be lifted up because of the benefit. The devil sleeps not; your flesh is not yet dead; therefore, cease you not to make yourself ready to the battle, for enemies stand on your right hand and on your left, and they are never at rest.

Psalm xxx. 6. Job vii. 18. Revelation ii. 7.

1. Why seek you rest when you are born to labour? Prepare yourself for patience more than for comforts, and for bearing the cross more than for joy. For who among the men of this world would not gladly receive consolation and spiritual joy if he might always have it? For spiritual comforts exceed all the delights of the world, and all the pleasures of the flesh. For all worldly delights are either empty or unclean, whilst spiritual delights alone are pleasant and honourable, the offspring of virtue, and poured forth by God into pure minds. But no man can always enjoy these divine comforts at his own will, because the season of temptation ceass not for long.

2. Great is the difference between a visitation from above and false liberty of spirit and great confidence in self. God does well in giving us the grace of comfort, but man does ill in not immediately giving God thanks thereof. And so the gifts of grace are not able to flow to us, because we are ungrateful to the Author of them, and return them not wholly to the Fountain whence they flow. For grace ever becomes the portion of him who is grateful and that is taken away from the proud, which is wont to be given to the humble.

3. I desire no consolation which taks away from me compunction, I love no contemplation which leads to pride. For all that is high is not holy, nor is everything that is sweet good; every desire is not pure; nor is everything that is dear to us pleasing to God. Willingly do I accept that grace whereby I am made humbler and more wary and more ready to renounce myself. He who is made learned by the gift of grace and taught wisdom by the stroke of the withdrawal thereof, will not dare to claim any good thing for himself, but will rather confess that he is poor and needy. Give to God the thing which is God's, and ascribe to yourself that which is your; that is, give thanks to God for His grace, but for yourself alone confess your fault, and that your punishment is deserved for your fault.

4. Sit you down always in the lowest room and you will be given the highest place. For the highest cannot be without the lowest. For the highest saints of God are least in their own sight, and the more glorious they are, so much the lowlier are they in themselves; full of grace and heavenly glory, they are not desirous of vain-glory; resting on God and strong in His might, they cannot be lifted up in any wise. And they who ascribe to God all the good which they have received, "seek not glory one of another, but the glory which comes from God only," and they desire that God shall be praised in Himself and in all His Saints above all things, and they are always striving for this very thing.

5. Be thankful, therefore, for the least benefit and you will be worthy to receive greater. Let the least be to you even as the greatest, and let that which is of little account be to you as a special gift. If the majesty of the Giver be considered, nothing that is given shall seem small and of no worth, for that is not a small thing which is given by the Most High God. Yea, though He gave punishment and stripes, we ought to be thankful, because He ever does for our profit whatever He suffers to come upon us. He who seeks to retain the favour of God, let him be thankful for the favour which is given, and patient in respect of that which is taken away. Let him pray that it may return; let him be wary and humble that he lose it not.

Matthew xxii. 21. Luke xiv. 10.

1. Jesus has many lovers of His heavenly kingdom, but few bearers of His Cross. He has many seekers of comfort, but few of tribulation. He finds many companions of His table, but few of His fasting. All desire to rejoice with Him, few are willing to undergo anything for His sake. Many follow Jesus that they may eat of His loaves, but few that they may drink of the cup of His passion. Many are astonished at His Miracles, few follow after the shame of His Cross. Many love Jesus so long as no adversities happen to them. Many praise Him and bless Him, so long as they receive any comforts from Him. But if Jesus hide Himself and withdraw from them a little while, they fall either into complaining or into too great dejection of mind.

2. But they who love Jesus for Jesus' sake, and not for any consolation of their own, bless Him in all tribulation and anguish of heart as in the highest consolation. And if He should never give them consolation, nevertheless they would always praise Him and always give Him thanks.

3. Oh what power has the pure love of Jesus, unmixed with any gain or love of self! Should not all they be called mercenary who are always seeking consolations? Do they not prove themselves lovers of self more than of Christ who are always seeking their own gain and advantage? Where shall be found one who is willing to serve God altogether for nought?

4. Rarely is any one found so spiritual as to be stripped of all selfish thoughts, for who shall find a man truly poor in spirit and free of all created things? "His value is from afar, yea from the ends of the earth." A man may give away all his goods, yet that is nothing; and if he do many deeds of penitence, yet that is a small thing; and though he understand all knowledge, yet that is afar off; and if he have great virtue and zealous devotion, yet much is lacking to him, yea, one thing which is the most necessary to him of all. What is it then? That having given up all things besides, he give up himself and go forth from himself utterly, and retain nothing of self-love; and having done all things which he knows to be his duty to do, that he feel that he has done nothing. Let him not reckon that much which might be much esteemed, but let him pronounce himself to be in truth an unprofitable servant, as the Truth Himself says, When ye have done all things that are commanded you, say, we are unprofitabe servants. Then may he be truly poor and naked in spirit, and be able to say with the Prophet, As for me, I am poor and needy. Nevertheless, no man is richer than he, no man stronger, no man freer. For he knows both how to give up himself and all things, and how to be lowly in his own eyes.

Luke xvii. 10. Psalm xxv. 16.

1. That seems a hard saying to many, If any man will come after Me, let him deny himself and take up his Cross and follow Me. But it will be much harder to hear that last sentence, Depart from me, ye wicked, into eternal fire. For they who now willingly hear the word of the Cross and follow it, shall not then fear the hearing of eternal damnation. This sign of the Cross shall be in heaven when the Lord comes to Judgment. Then all servants of the Cross, who in life have conformed themselves to the Crucified, shall draw nigh to Christ the Judge with great boldness.

2. Why fearest you then to take up the cross which leads to a kingdom? In the Cross is health, in the Cross is life, in the Cross is protection from enemies, in the Cross is heavenly sweetness, in the Cross strength of mind, in the Cross joy of the spirit, in the Cross the height of virtue, in the Cross perfection of holiness. There is no health of the soul, no hope of eternal life, save in the Cross. Take up therefore, your cross and follow Jesus and you will go into eternal life. He went before you bearing His Cross and died for you upon the Cross, that you also may bear your cross and may love to be crucified upon it. For if you be dead with Him, you will also live with Him, and if you be a partaker of His sufferings you will be also of His glory.

3. Behold everything depends upon the Cross, and everything lies in dying; and there is none other way to life and to true inward peace, except the way of the Holy Cross and of daily mortification. Go where you will, seek whatsoever you will, and you will find no higher way above nor safer way below, than the way of the Holy Cross. Dispose and order all things according to your own will and judgment, and you will ever find something to suffer either willingly or unwillingly, and so you will ever find your cross. For you will either feel pain of body, or tribulation of spirit within your soul.

4. Sometimes you will be forsaken of God, sometimes you will be tried by your neighbour, and which is more, you will often be wearisome to yourself. And still you can not be delivered nor eased by any remedy or consolation, but must bear so long as God will. For God will have you learn to suffer tribulation without consolation, and to submit yourself fully to it, and by tribulation be made more humble. No man understands the Passion of Christ in his heart so well as he who has had somewhat of the like suffering himself. The Cross therefore is always ready, and every where waits for you. You can not flee from it whithersoever you hurry, for whithersoever you come, you bear yourself with you, and will ever find yourself. Turn you above, turn you below, turn you without, turn you within, and in them all you will find the Cross; and needful is it that you everywhere possess patience if you want to have internal peace and gain the everlasting crown.

5. If you willingly bear the Cross, it will bear you, and will bring you to the end which you seek, even where there shall be the end of suffering; though it shall not be here. If you bear it unwillingly, you make a burden for yourself and greatly increass your load, and yet you must bear it. If you cast away one cross, without doubt you will find another and perchance a heavier.

6. Thinks you to escape what no mortal has been able to avoid? Which of the saints in the world has been without the cross and tribulation? For not even Jesus Christ our Lord was one hour without the anguish of His Passion, so long as He lived. It behooved, He said, Christ to suffer and to rise from the dead, and so enter into his glory. And how do you seek another way than this royal way, which is the way of the Holy Cross?

7. The whole life of Christ was a cross and martyrdom, and do you seek for yourself rest and joy? You are wrong, you are wrong, if you seek anything but to suffer tribulations, for this whole mortal life is full of miseries, and set round with crosses. And the higher a man has advanced in the spirit, the heavier crosses he will often find, because the sorrow of his banishment increass with the strength of his love.

8. But yet the man who is so in so many wise afflicted, is not without refreshment of consolation, because he feels abundant fruit to be growing within him out of the bearing of his cross. For whilst he willingly submits himself to it, every burden of tribulation is turned into an assurance of divine comfort, and the more the flesh is wasted by affliction, the more is the spirit strengthened mightily by inward grace. And often so greatly is he comforted by the desire for tribulation and adversity, through love of conformity to the Cross of Christ, that he would not be without sorrow and tribulation; for he believes that he shall be the more acceptable to God, the more and the heavier burdens he is able to bear for His sake. This is not the virtue of man, but the grace of Christ which has such power and energy in the weak flesh, that what it naturally hats and fles from, this it draws to and loves through fervour of spirit.

9. It is not in the nature of man to bear the cross, to love the cross, to keep under the body and to bring it into subjection, to fly from honours, to bear reproaches meekly, to despise self and desire to be despised, to bear all adversities and losses, and to desire no prosperity in this world. If you look to yourself, you will of yourself be able to do none of this; but if you trustest in the Lord, endurance shall be given you from heaven, and the world and the flesh shall be made subject to your command. Yea, you will not even fear your adversary the devil, if you be armed with faith and signed with the Cross of Christ.

10. Set yourself, therefore, like a good and faithful servant of Christ, to the manful bearing of the Cross of your Lord, who out of love was crucified for you. Prepare yourself for the bearing many adversities and manifold troubles in this wretched life; because so it shall be with you wheresoever you are, and so in very deed you will find it, wherever you hide yourself. This it must be; and there is no means of escaping from tribulation and sorrow, except to bear them patiently. Drink you lovingly your Lord's cup if you desire to be His friend and to have your lot with Him. Leave consolations to God, let Him do as seems best to Him concerning them. But do you set yourself to endure tribulations, and reckon them the best consolations; for the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us, nor would they be even if you were to endure them all.

11. When you have come to this, that tribulation is sweet and pleasant to you for Christ's sake, then reckon that it is well with you, because you have found paradise on earth. So long as it is hard to you to suffer and you desire to escape, so long it will not be well with you, and tribulations will follow you everywhere.

12. If you set yourself to that you ought, namely, to suffer and to die, it shall soon go better with you, and you will find peace. Though you should be caught up with Paul to the third heaven, you are not on that account secure from suffering evil. I will show him, says Jesus, what great things he must suffer for My Name's sake. It remains, therefore, to you to suffer, if you will love Jesus and serve Him continually.

13. Oh that you were worthy to suffer something for the name of Jesus, how great glory should await you, what rejoicing among all the saints of God, what bright example also to your neighbour! For all men commend patience, although few be willing to practise it. You ought surely to suffer a little for Christ when many suffer heavier things for the world.

14. Know you surely that you ought to lead the life of a dying man. And the more a man dis to himself, the more he beginns to live towards God. None is fit for the understanding of heavenly things, unless he has submitted himself to bearing adversities for Christ. Nothing more acceptable to God, nothing more healthful for yourself in this world, than to suffer willingly for Christ. And if it were your to choose, you ought rather to wish to suffer adversities for Christ, than to be refreshed with manifold consolations, for you would be more like Christ and more conformed to all saints. For our worthyss and growth in grace lies not in many delights and consolations, but rather in bearing many troubles and adversities.

15. If indeed there had been anything better and more profitable to the health of men than to suffer, Christ would surely have shown it by word and example. For both the disciples who followed Him, and all who desire to follow Him, He plainly exhorts to bear their cross, and says, If any man will come after Me, let him deny himself and take up his cross, and follow Me. So now that we have thoroughly read and studied all things, let us hear the conclusion of the whole matter. We must through much tribulation enter into the kingdom of God.

Matthew xvi. 24. Matthew xxv. 41. Luke xxiv. 46. Romans viii. 18. 2 Corinthians xii. 2. Acts ix. 16. Luke ix. 23. Acts xiv. 21.

1. I will listen what the Lord God shall say within me. Blessed is the soul which hears the Lord speaking within it, and receivs the word of consolation from His mouth. Blessed are the ears which receive the echoes of the soft whisper of God, and turn not aside to the whisperings of this world. Blessed truly are the ears which listen not to the voice that sounds without, but to that which teaches truth inwardly. Blessed are the eyes which are closed to things without, but are fixed upon things within. Blessed are they who search inward things and study to prepare themselves more and more by daily exercises for the receiving of heavenly mysteries. Blessed are they who long to have leisure for God, and free themselves from every hindrance of the world. Think on these things, O my soul, and shut the doors of your carnal desires, so may you hear what the Lord God will say within you.

2. These things says your Beloved, "I am your salvation, I am your peace and your life. Keep you to Me, and you will find peace." Put away you all transitory things, seek those things that are eternal. For what are all temporal things but deceits, and what shall all created things help you if you be forsaken by the Creator? Therefore put all things else away, and give yourself to the Creator, to be well pleasing and faithful to Him, that you may be able to attain true blessedness.

1. Speak Lord, for your servant hears. I am Your servant; O give me understanding that I may know Your testimonies. Incline my heart to the words of Your mouth. Let your speech distil as the dew. The children of Israel said in old time to Moses, Speak you to us and we will hear, but let not the Lord speak to us in case we die. Not so, O Lord, not so do I pray, but rather with Samuel the prophet, I beseech You humbly and earnestly, Speak, Lord, for Your servant hears. Let not Moses speak to me, nor any prophet, but rather speak You, O Lord, who did inspire and illuminate all the prophets; for You alone without them can perfectly fill me with knowledge, whilst they without You shall profit nothing.

2. They can indeed utter words, but they give not the spirit. They speak with exceeding beauty, but when You are silent they kindle not the heart. They give us scriptures, but You make known the sense thereof. They bring us mysteries, but You revealest the things which are signified. They utter commandments, but You helpest to the fulfilling of them. They show the way, but You give strength for the journey. They act only outwardly, but You do instruct and enlighten the heart. They water, but You give the increase. They cry with words, but You give understanding to the hearer.

3. Therefore let not Moses speak to me, but You, O Lord my God, Eternal Truth; in case I die and bring forth no fruit, being outwardly admonished, but not enkindled within; in case the word heard but not followed, known but not loved, believed but not obeyed, rise up against me in the judgment. Speak, Lord, for Your servant hears; You have the words of eternal life. Speak to me for some consolation to my soul, for the amendment of my whole life, and for the praise and glory and eternal honour of Your Name.

1. "My Son, hear My words, for My words are most sweet, surpassing all the knowledge of the philosophers and wise men of this world. My words are spirit, and they are life, and are not to be weighed by man's understanding. They are not to be drawn forth for vain approval, but to be heard in silence, and to be received with all humility and with deep love."

2. And I said, "Blessed is the man whom You teachest, O Lord, and instructest him in Your law, that You may give him rest in time of adversity, and that he be not desolate in the earth."

3. "I," says the Lord, "taught the prophets from the beginning, and even now cease I not to speak to all; but many are deaf and hardened against My voice; many love to listen to the world rather than to God, they follow after the desires of the flesh more readily than after the good pleasure of God. The world promiss things that are temporal and small, and it is served with great eagerness. I promise things that are great and eternal, and the hearts of mortals are slow to stir. Who servs and obeys Me in all things, with such carefulness as he servs the world and its rulers?

Be you ashamed, O Sidon, says the sea; And if you reason seek, hear you me.
For a little reward men make a long journey; for eternal life many will scarce lift a foot once from the ground. Mean reward is sought after; for a single piece of money sometimes there is shameful striving; for a thing which is vain and for a trifling promise, men shrink not from toiling day and night."

4. "But, O shame! for an unchangeable good, for an inestimable reward, for the highest honour and for a glory that fads not away, it is irksome to them to toil even a little. Be you ashamed therefore, slothful and discontented servant, for they are found readier to perdition than you to life. They rejoice more heartily in vanity than you in the truth. Sometimes, indeed, they are disappointed of their hope, but my promise fails no man, nor sends away empty him who trusts in Me. What I have promised I will give; what I have said I will fulfil; if only a man remain faithful in My love to the end. Therefore am I the rewarder of all good men, and a strong approver of all who are godly.

5. "Write My words in your heart and consider them diligently, for they shall be very needful to you in time of temptation. What you understand not when you readest, you will know in the time of your visitation. I am wont to visit Mine elect in twofold manner, even by temptation and by comfort, and I teach them two lessons day by day, the one in chiding their faults, the other in exhorting them to grow in grace. He who has My words and rejects them, has one who shall judge him at the last day."

A PRAYER FOR THE SPIRIT OF DEVOTION

6. O Lord my God, You are all my good, and who am I that I should dare to speak to You? I am the very poorest of Your servants, an abject worm, much poorer and more despicable than I know or dare to say. Nevertheless remember, O Lord, that I am nothing, I have nothing, and can do nothing. You only are good, just and holy; You can do all things, are over all things, fillest all things, leaving empty only the sinner. Call to mind Your tender mercies, and fill my heart with Your grace, You who will not that Your work should return to You void.

7. How can I bear this miserable life unless Your mercy and grace strengthen me? Turn not away Your face from me, delay not Your visitation. Withdraw not You Your comfort from me, in case my soul "gasp after you as a thirsty land." Lord, teach me to do Your will, teach me to walk humbly and uprightly before You, for You are my wisdom, who know me in truth, and knew me before the world was made and before I was born into the world.

1. "My Son! walk before Me in truth, and in the simplicity of your heart seek Me continually. He who walks before Me in the truth shall be safe from evil assaults, and the truth shall deliver him from the wiles and slanders of the wicked. If the truth shall make you free, you will be free indeed, and will not care for the vain words of men."

2. Lord, it is true as You say; let it, I pray You, be so with me; let Your truth teach me, let it keep me and preserve me safe to the end. Let it free me from all evil and inordinate affection, and I will walk before You in great freedom of heart.

3. "I will teach you," says the Truth, "the things which are right and pleasing before Me. Think upon your sins with great displeasure and sorrow, and never think yourself anything because of your good works. Verily you are a sinner, liable to many passions, yea, tied and bound with them. Of yourself you always tend to nothing, you will quickly fall, quickly be conquered, quickly disturbed, quickly undone. You have nought whereof to glory, but many reasons why you should reckon yourself vile, for you are far weaker than you are able to comprehend.

4. "Let, therefore, nothing which you do seem to you great; let nothing be grand, nothing of value or beauty, nothing worthy of honour, nothing lofty, nothing praiseworthy or desirable, save what is eternal. Let the eternal truth please you above all things, let your own great vileness displease you continually. Fear, denounce, flee nothing so much as your own faults and sins, which ought to be more displeasing to you than any loss whatsoever of goods. There are some who walk not sincerely before me, but being led by curiosity and pride, they desire to know my secret things and to understand the deep things of God, whilst they neglect themselves and their salvation. These often fall into great temptations and sins because of their pride and curiosity, for I am against them.

5. "Fear you the judgments of God, fear greatly the wrath of the Almighty. Shrink from debating upon the works of the Most High, but search narrowly your own iniquities into what great sins you have fallen, and how many good things you have neglected. There are some who carry their devotion only in books, some in pictures, some in outward signs and figures; some have Me in their mouths, but little in their hearts. Others there are who, being enlightened in their understanding and purged in their affections, continually long after eternal things, hear of earthly things with unwillingness, obey the necessities of nature with sorrow. And these understand what the Spirit of truth speaks in them; for He teaches them to despise earthly things and to love heavenly; to neglect the world and to desire heaven all the day and night."

1. I bless You, O Heavenly Father, Father of my Lord Jesus Christ, for that You have condescended to think of me, poor that I am. O, Father of Mercies and God of all comfort, I give thanks to You, who refreshest me sometimes with your own comfort, when I am unworthy of any comfort. I bless and glorify You continually, with your only begotten Son and the Holy Ghost, the Paraclete, for ever and ever. O Lord God, Holy lover of my soul, when You will come into my heart, all my inward parts shall rejoice. You are my glory and the joy of my heart. You are my hope and my refuge in the day of my trouble.

2. But because I am still weak in love and imperfect in virtue, I need to be strengthened and comforted by You; therefore visit You me often and instruct me with Your holy ways of discipline. Deliver me from evil passions, and cleanse my heart from all inordinate affections, that, being healed and altogether cleansed within, I may be made ready to love, strong to suffer, steadfast to endure.

3. Love is a great thing, a good above all others, which alone maks every heavy burden light, and equaliss every inequality. For it bears the burden and maks it no burden, it maks every bitter thing to be sweet and of good taste. The surpassing love of Jesus impels to great works, and excits to the continual desiring of greater perfection. Love wills to be raised up, and not to be held down by any mean thing. Love wills to be free and aloof from all worldly affection, in case its inward power of vision be hindered, in case it be entangled by any worldly prosperity or overcome by adversity. Nothing is sweeter than love, nothing stronger, nothing loftier, nothing broader, nothing pleasanter, nothing fuller or better in heaven nor on earth, for love was born of God and cannot rest save in God above all created things.

4. He who loves flie, runs and is glad; he is free and not hindered. He gives all things for all things, and has all things in all things, because he rests in One who is high above all, from whom every good flows and proceeds. He looks not for gifts, but turns himself to the Giver above all good things. Love oftentimes knows no measure, but breaks out above all measure; love feels no burden, reckons not labours, strivs after more than it is able to do, pleads not impossibility, because it judgs all things which are lawful for it to be possible. It is strong therefore for all things, and it fulfils many things, and is successful where he who loves not fails and lies down.

5. Love is watchful, and whilst sleeping still keeps watch; though fatigued it is not weary, though pressed it is not forced, though alarmed it is not terrified, but like the living flame and the burning torch, it breaks forth on high and securely triumphs. If a man loves, he knows what this voice cries. For the ardent affection of the soul is a great clamour in the ears of God, and it says: My God, my Beloved! You are all mine, and I am all Yours.

6. Enlarge You me in love, that I may learn to taste with the innermost mouth of my heart how sweet it is to love, to be dissolved, and to swim in love. Let me be holden by love, mounting above myself through exceeding fervour and admiration. Let me sing the song of love, let me follow You my Beloved on high, let my soul exhaust itself in Your praise, exulting with love. Let me love You more than myself, not loving myself except for Your sake, and all men in You who truly love You, as the law of love commands which shins forth from You.

7. Love is swift, sincere, pious, pleasant, gentle, strong, patient, faithful, prudent, long- suffering, manly, and never seeking her own; for wheresoever a man seeks his own, there he falls from love. Love is circumspect, humble, and upright; not weak, not fickle, nor intent on vain things; sober, chaste, steadfast, quiet, and guarded in all the senses. Love is subject and obedient to all that are in authority, vile and lowly in its own sight, devout and grateful towards God, faithful and always trusting in Him even when God hids His face, for without sorrow we cannot live in love.

8. He who is not ready to suffer all things, and to conform to the will of the Beloved, is not worthy to be called a lover of God. It behoves him who loves to embrace willingly all hard and bitter things for the Beloved's sake, and not to be drawn away from Him because of any contrary accidents.

2 Corinthians i. 3.

1. "My Son, you are not yet strong and prudent in your love."

2. Wherefore, O my Lord?

3. "Because for a little opposition you fallest away from your undertakings, and too eagerly seek after consolation. The strong lover stands fast in temptations, and does not believe the evil persuasions of the enemy. As in prosperity I please him, so in adversity I do not displease.

4. "The prudent lover considers not the gift of the lover so much as the love of the giver. He looks for the affection more than the value, and sets all gifts lower than the Beloved. The noble lover rests not in the gift, but in Me above every gift.

5. "All is not lost, though you sometimes think of Me or of My saints, less than you should desire. That good and sweet affection which you sometimes perceivest is the effect of present grace and some foretaste of the heavenly country; but hereon you must not too much depend, for it goes and comes. But to strive against the evil motions of the mind which come to us, and to resist the suggestions of the devil, is a token of virtue and great merit.

6. "Therefore let not strange fancies disturb you, whencesoever they arise. Bravely observe your purpose and your upright intentions towards God. It is not an illusion when you are sometimes suddenly carried away into rapture, and then suddenly are brought back to the wonted vanities of your heart. For you do rather unwillingly undergo them than cause them; and so long as they displease you and you strivest against them, it is a merit and no loss.

7. "Know you that your old enemy altogether strivs to hinder your pursuit after good, and to deter you from every godly exercise, to wit, the contemplation of the Saints, the pious remembrance of My passion, the profitable recollection of sin, the keeping of your own heart, and the steadfast purpose to grow in virtue. He suggests to you many evil thoughts, that he may work in you weariness and terror, and so draw you away from prayer and holy reading. Humble confession displeass him, and if he were able he would make you to cease from Communion. Believe him not, nor heed him, though many a time he has laid for you the snares of deceit. Account it to be from him, when he suggests evil and unclean thoughts. Say to him, 'Depart unclean spirit; put on shame, miserable one; horribly unclean are you, who bring such things to mine ears. Depart from me, detestable deceiver; you will have no part in me; but Jesus shall be with me, as a strong warrior, and you will stand confounded. Rather would I die and bear all suffering, than consent to you. Hold your peace and be dumb; I will not hear you more, though you plot more snares against me. The Lord is my light and my salvation: whom then shall I fear? Though a host of men should rise up against me, yet shall not my heart be afraid. The Lord is my strength and my Redeemer.'

8. "Strive you like a good soldier; and if sometimes you fail through weakness, put on your strength more bravely than before, trusting in My more abundant grace, and take you much heed of vain confidence and pride. Because of it many are led into error, and sometimes fall into blindness well-nigh irremediable. Let this ruin of the proud, who foolishly lift themselves up, be to you for a warning and a continual exhortation to humility."

Psalms xxvii. 1-3; xix. 14.

1. "My Son, it is better and safer for you to hide the grace of devotion, and not to lift yourself up on high, nor to speak much thereof, nor to value it greatly; but rather to despise yourself, and to fear as though this grace were given to one unworthy thereof. Nor must you depend too much upon this feeling, for it can very quickly be turned into its opposite. Think when you are in a state of grace how miserable and poor you are accustomed to be without grace. Nor is there advance in spiritual life in this alone, that you have the grace of consolation, but that you humbly and unselfishly and patiently take the withdrawal thereof; so that you cease not from the exercise of prayer, nor suffer your other common duties to be in anywise neglected; rather do your task more readily, as though you had gained more strength and knowledge; and do not altogether neglect yourself because of the dearth and anxiety of spirit which you feelest.

2. "For there are many who, when things have not gone prosperous with them, become forthwith impatient or slothful. For the way of a man is not in himself, but it is God's to give and to console, when He will, and as much as He will, and whom He will, as it shall please Him, and no further. Some who were presumptuous because of the grace of devotion within them, have destroyed themselves, because they would do more than they were able, not considering the measure of their own littleness, but rather following the impulse of the heart than the judgment of the reason. And because they presumed beyond what was well-pleasing to God, therefore they quickly lost grace. They became poor and were left vile, who had built for themselves their nest in heaven; so that being humbled and stricken with poverty, they might learn not to fly with their own wings, but to put their trust under My feathers. They who are as yet new and unskilled in the way of the Lord, unless they rule themselves after the counsel of the wis, may easily be deceived and led away.

3. "But if they wish to follow their own fancies rather than trust the experience of others, the result will be very dangerous to them if they still refuse to be drawn away from their own notion. Those who are wise in their own conceits, seldom patiently endure to be ruled by others. It is better to have a small portion of wisdom with humility, and a slender understanding, than great treasures of sciences with vain self-esteem. It is better for you to have less than much of what may make you proud. He does not very discreetly who givs up himself entirely to joy, forgetting his former helplessness and the chaste fear of the Lord, which fears to lose the grace offered. Nor is he very wise, after a manly sort, who in time of adversity, or any trouble whatsoever, bears himself too despairingly, and feels concerning Me less trustfully than he ought.

4. "He who in time of peace wills to be oversecure shall be often found in time of war overdispirited and full of fears. If you knew always how to continue humble and moderate in yourself, and to guide and rule your own spirit well, you would not so quickly fall into danger and mischief. It is good counsel that when fervour of spirit is kindled, you should meditate how it will be with you when the light is taken away. Which when it does happen, remember that still the light may return again, which I have taken away for a time for a warning to you, and also for mine own glory. Such a trial is often more useful than if you had always things prosperous according to your own will.

5. "For merits are not to be reckoned by this, that a man has many visions or consolations, or that he is skilled in the Scriptures, or that he is placed in a high situation; but that he is grounded upon true humility and filled with divine charity, that he always purely and uprightly seeks the honour of God, that he sets not by himself, but unfeignedly despiss himself, and even rejoics to be despised and humbled by others more than to be honoured."

Jeremiah x. 23.

1. I will speak to my Lord who am but dust and ashes. If I count myself more, behold You stand against me, and my iniquities bear true testimony, and I cannot gainsay it. But if I abase myself, and bring myself to nought, and shrink from all self-esteem, and grind myself to dust, which I am, Your grace will be favourable to me, and Your light will be near to my heart; and all self-esteem, how little soever it be, shall be swallowed up in the depths of my nothingness, and shall perish for ever. There You show to me myself, what I am, what I was, and whither I have come: so foolish was I and ignorant. If I am left to myself, behold I am nothing, I am all weakness; but if suddenly You look upon me, immediately I am made strong, and filled with new joy. And it is great marvel that I am so suddenly lifted up, and so graciously embraced by You, since I am always being carried to the deep by my own weight.

2. This is the doing of Your love which freely goes before me and succours me in so many necessities, which guards me also in great dangers and snatches me, as I may truly say, from innumerable evils. For truly, by loving myself amiss, I lost myself, and by seeking and sincerely loving You alone, I found both myself and You, and through love I have brought myself to yet deeper nothingness: because You, O most sweet Lord, deal with me beyond all merit, and above all which I dare ask or think.

3. Blessed be You, O my God, because though I be unworthy of all Your benefits, Your bountiful and infinite goodness never ceass to do good even to ingrates and to those who are turned far from You. Turn You us to Yourself, that we may be grateful, humble, and godly, for You are our salvation, our courage, and our strength.

Psalm lxxiii. 22.

1. "My Son, I must be your Supreme and final end, if you desire to be truly happy. Out of such purpose your affection shall be purified, which too often is sinfully bent upon itself and upon created things. For if you seek yourself in any matter, immediately you will fail within yourself and grow barren. Therefore refer everything to Me first of all, for it is I who gave you all. So look upon each blessing as flowing from the Supreme Good, and so all things are to be attributed to Me as their source.

2. "From Me the humble and great, the poor and the rich, draw water as from a living fountain, and those who serve Me with a free and faithful spirit shall receive grace for grace. But he who will glory apart from Me, or will be delighted with any good which lies in himself, shall not be established in true joy, nor shall be enlarged in heart, but shall be greatly hindered and thrown into tribulation. Therefore you must not ascribe any good to yourself, nor look upon virtue as belonging to any man, but ascribe it all to God, without whom man has nothing. I gave all, I will receive all again, and with great strictness require I the giving of thanks.

3. "This is the Truth, and by it the vanity of boasting is put to flight. And if heavenly grace and true charity shall enter into you, there shall be no envy, nor straitening of the heart, nor shall any self-love take possession of you. For divine charity conquers all things, and enlarges all the powers of the soul. If you are truly wise, you will rejoice in Me alone, you will hope in Me alone; for there is none good but one, that is God, Who is to be praised above all things, and in all things to receive blessing."

Luke xviii. 19.

1. Now will I speak again, O my Lord, and hold not my peace; I will say in the ears of my God, my Lord, and my King, who is exalted above all, Oh how plentiful is Your goodness which You have laid up for them that fear You! But what are You to those who love You? What to those who serve You with their whole heart? Truly unspeakable is the sweetness of the contemplation of You, which You bestow upon those who love You. In this most of all You have showed me the sweetness of Your charity, that when I was not, You madest me, and when I wandered far from You, You brought me back that I might serve You, and commandedst me to love You.

2. O Fountain of perpetual love, what shall I say concerning You? How shall I be unmindful of You, who did graciouslyremember me, even after I pined away and perished? You have had mercy beyond all hope upon Your servant, and have showed Your grace and friendship beyond all deserving. What reward shall I render You for this Your grace? For it is not given to all to renounce this world and its affairs, and to take up a religious life. For is it a great thing that I should serve You, whom every creature ought to serve? It ought not to seem a great thing to me to serve You; but rather this appears to me a great and wonderful thing, that You condescend to receive as Your servant one so poor and unworthy, and to join him to Your chosen servants.

3. Behold all things which I have are Yours. and with them I serve You. And yet truly it is You who servest me, rather than I You. Behold the heaven and the earth which You have created for the service of men; they are at Your bidding, and perform daily whatsoever You do command. Yea, and this is little; for You have even ordained the Angels for the service of man. But it surpasses even all these things, that You Yourself did graciouslyminister to man, and did promise that You would give Yourself to him.

4. What shall I render to You for all these Your manifold mercies? Oh that I were able to serve You all the days of my life! Oh that even for one day I were enabled to do You service worthy of Yourself! For truly You are worthy of all service, all honour, and praise without end. Verily You are my God, and I am Your poor servant, who am bound to serve You with all my strength, nor ought I ever to grow weary of Your praise. This is my wish, this is my exceeding great desire, and whatsoever is lacking to me, condescend You to supply.

5. It is great honour, great glory to serve You, and to despise all for Your sake. For they shall have great grace who of their own will shall submit themselves to Your most holy service. They who for Your love have cast away every carnal delight shall find the sweetest consolation of the Holy Ghost. They who enter the narrow way of life for Your Name's sake, and have put away all worldly cares, shall attain great liberty of spirit.

6. Oh grateful and delightsome service of God, whereby man is made truly free and holy! Oh sacred condition of the religious servant, which maks man equal to the Angels, well-pleasing to God, terrible to evil spirits, and acceptable to all faithful ones! Oh service to be embraced and ever desired, in which the highest good is promised, and joy is gained which shall remain for evermore!

Psalm xxxi. 21.

1. "My Son, you have still many things to learn, which you have not well learned yet."

2. What are they, Lord?

3. "To place your desire altogether in subjection to My good pleasure, and not to be a lover of yourself, but an earnest seeker of My will. Your desires often excite and urge you forward; but consider with yourself whether you are not more moved for your own objects than for My honour. If it is Myself that you seek, you will be well content with whatsoever I shall ordain; but if any pursuit of your own lies hidden within you, behold it is this which hinders and weighs you down.

4. "Beware, therefore, not to strive too earnestly after some desire which you have conceived, without taking counsel of Me; in case by chance it repent you afterwards, and that displease you which before pleased, and for which you did long as for a great good. For not every affection which seems good is to be forthwith followed; neither is every opposite affection to be immediately avoided. Sometimes it is expedient to use restraint even in good desires and wishes, in case through importunity you fall into distraction of mind, in case through want of discipline you become a stumbling-block to others, or in case by the resistance of others you be suddenly disturbed and brought to confusion.

5. "Sometimes, indeed, it is needful to use violence, and manfully to strive against the sensual appetite, and not to consider what the flesh may or not will; but rather to strive after this, that it may become subject, however unwillingly, to the spirit. And for so long it ought to be chastised and compelled to undergo slavery, even until it be ready for all things, and learn to be contented with little, to be delighted with things simple, and never to murmur at any inconvenience."

1. O Lord God, I see that patience is very necessary to me; for many things in this life fall out contrary. For howsoever I may have contrived for my peace, my life cannot go on without strife and trouble.

2. "You speake truly, My Son. For I will not that you seek such a peace as is without trials, and knows no adversities; but rather that you should judge yourself to have found peace, when you are tried with manifold tribulations, and proved by many adversities. If you will say that you are not able to bear much, how then will you sustain the fire hereafter? Of two evils we should always choose the less. Therefore, that you may escape eternal torments hereafter, strive on God's behalf to endure present evils bravely. Thinkest you that the children of this world suffer nought, or but little? You will not find it so, even though you find out the most prosperous.

3. "'But,' you will say, 'they have many delights, and they follow their own wills, and so they bear lightly their tribulations.'

4. "Be it so, grant that they have what they list; but how long, think you, will it last? Behold, like the smoke those who are rich in this world will pass away, and no record shall remain of their past joys. Yea, even while they yet live, they rest not without bitterness and weariness and fear. For from the very same thing wherein they find delight, thence they oftentimes have the punishment of sorrow. Justly it befalls them, that because out of measure they seek out and pursue pleasures, they enjoy them not without confusion and bitterness. Oh how short, how false, how inordinate and wicked are all these pleasures! Yet because of their sottishness and blindness men do not understand; but like brute beasts, for the sake of a little pleasure of this corruptible life, they incur death of the soul. You therefore, my son, go not after your lusts, but refrain yourself from your appetites. Delight you in the Lord, and He shall give you your heart's desire.

5. "For if you want to truly find delight, and be abundantly comforted by Me, behold in the contempt of all worldly things and in the avoidance of all worthless pleasures shall be your blessing, and fulness of consolation shall be given you. And the more you withdrawest yourself from all solace of creatures, the more sweet and powerful consolations will you find. But at the first you will not attain to them, without some sorrow and hard striving. Long-accustomed habit will oppose, but it shall be overcome by better habit. The flesh will murmur again and again, but will be restrained by fervour of spirit. The old serpent will urge and embitter you, but will be put to flight by prayer; moreover, by useful labour his entrance will be greatly obstructed."