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.